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| | Subject: Youkai Species List Wed Nov 19, 2014 6:04 am | |
| (Nature Spirits)
Yōkai (妖怪?, ghost, phantom, strange apparition) are a class of supernatural monsters in Japanese folklore. The word yōkai is made up of the kanji for "bewitching; attractive; calamity" and "apparition; mystery; suspicious".[1] They can also be called ayakashi (妖?), mononoke (物の怪?), or mamono (魔物?). Yōkai range eclectically from the malevolent to the mischievous, or occasionally bring good fortune to those who encounter them. Often they possess animal features (such as the Kappa, which is similar to a turtle, or the Tengu which has wings), other times they can appear mostly human, some look like inanimate objects and others have no discernible shape. Yōkai usually have a spiritual supernatural power, with shapeshifting being one of the most common. Yōkai that have the ability to shapeshift are called obake.
Japanese folklorists and historians use yōkai as "supernatural or unaccountable phenomena to their informants". In the Edo period, many artists, such as Toriyama Sekien, created yōkai inspired by folklore or their own ideas, and in the present, several yōkai created by them (e.g. Kameosa and Amikiri, see below) are wrongly considered as being of legendary origin. | |
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| Tsukumogami Inanimate beings that have been given sentient life through either possession by a spirit or growing its own 'will' through having lived 100 years. Because they have grown their own sentient will, they are normally powerful. It is typically easier for a smaller object to become a Tsukumogami than it is for a larger object, since it requires less energy and less 'will' to move and fill a smaller object. Thus, it takes longer for larger objects to become them, if they even become them at all. They harbor mystical powers, usually spiritual power and magic, and their bodies tend to function like spirits. They are able to interact with the Spirit world and the Physical plane, making them also a double threat. If a Tsukumogami was treated well as an inanimate object, it will most likely be a kind and benevolent Tsukumogami that enjoys helping others, however if it is mistreated, it will use those negative emotions as its drive and thus spread negativity through misconduct and maliciousness. The more terribly an item was treated, the more dangerous it will be as a Tsukumogami. Haunted House/Trap House - Spoiler:
Species: Machina, Tsukumogami
Type: Construct, Mimic
Elemental Affiliation: None
Combat Specialty: Physical
Sociability: Possessive, Aggressive, Varies
Threat Level: Medium-High
Habitats: Old Witch City (Common), Various
Weakness: None
Immunities: All Status Ailments, Time magic
Item Dropped: (WIP)
Additional Info: Resistant to Elements
Weapons
(WIP)
Natural/Signature Abilities
Fence Swing: Using the fence located somewhere on its body, the Armstrong swings its fence arm with great force and speed, knocking down anything in its path with said arm. The speed in which it swings this arm is rather surprising, considering how heavy it it.
Cannonball: Using the massive cannon located either in the middle of its body or on its side as an arm, the Armstrong launches a huge, high speed and high powered cannonball of extreme durability and destructive power. Being not an ordinary cannonball, this one has the power to weaken and plow through whatever it touches, thus making it even more deadly. Whatever it touches will be weakened to half of its normal potential and then destroyed with this severe cripple. The cannonballs are usually fired without warning, however the most powerful ones take a bit of time to charge and lock on to the target.
Needle Storm: An ability similar to that of the Cactuars, where the Armstrong releases a nonstop flurry of very small, yet very powerful and fast needles from all around its body or concentrated on one foe. These needles seem to have a lock-on system that allows them to target their objective and seek it out without relent, making them even more deadly to deal with besides the massive damage they inflict.
Consume: Using a powerful suction, the Armstrong sucks in whatever it can into its abysmal house with variant strength. It is said that at maximum power, it can create a suction with power half that of a black hole.
Assimilate: Takes any random inanimate object and attaches it to its body, enhancing both its capabilities and giving it a new weapon to use as another limb. When using this ability, the Armstrong also regenerates its body, thus restoring its general health as well.
Thundaga: A stronger version of the Thundara spell, where the Armstrong generates an enormous amount of electricity within its body and looses it all throughout, creating powerful shock waves, cannon shots, beams, bolts, blasts and streams of electricity and lightning from itself in any way possible with explosive results. This electricity is powerful enough to disintegrate most things it comes in contact with.
Berserk: The Armstrong releases a special red mist or aura from itself that causes those caught within to go mad, falling into a Berserk rage. This keeps them from using any special abilities and only physical attacks, and fighting the Armstrong head on and headstrong in that blind fit of rage.
Slow Mist: The Armstrong generates and releases a very swift, yet rather proximal, burst of clear mist that instantaneously slows down the flow of time around itself and around everything it touches, save for the Armstrong itself. Those who are hit will suffer the same experience as when using normal Slow on them; having their perception and mentality slowed to the Armstrong's liking as well as their movement and other capabilities. The mist does not travel very far before dispersing, however, as it does not seem to be able to maintain its properties for very long. It seems to be like the essence of slowed down time itself.
Poison Gas: The Armstrong generates and releases a very swift, large ranged green, poisonous gas that will traverse the land rather quickly and severely poison anything it comes in contact with it instantly.
Matra Magic: Using an incredibly large amount of potent magic, the Armstrong reverses the effects of the target to its opposite attribute, such as the remainder of your magical power with your attacking power or health, or the polarity of your powers from Fire to Ice, etc. etc and vice versa. Alternatively, the user can encase the foe in a triangular pyramid and instantaneously reduce the foe to the brink of life in a moment's notice.
Haunted House Info
Enormous house-like beings animated by an unknown magic long ago, the Armstrongs come to be and reproduce by building up other Armstrongs from destroyed buildings and other debris plus the magic that animates them in the first place, though some say that they are possessed by evil spirits. Being immense houses, Armstrongs are very powerful beings, equipped with an arsenal of weapons that they have found and attached to themselves, such as anchors, fences and cannons, as well as powerful debilitating magic. Its only source of movement are its spider-like legs, which it is surprisingly swift and evasive on, despite the size of it and the size of those legs. A special power of the Armstrong is to consume those who are unwary and trap them inside of its abysmal household body for eternity, never to exit what some call an alternate dimension entirely. Anything and everything attached to an Armstrong's body can be used as a weapon or extra limb, making it versatile and susceptible to pick up random objects and attach them to itself for more weapons. They eat whatever they like, normally tricking unsuspecting travelers or animals into its mouth by imitating a regular inanimate house, and when they least expect it, closing the door on them and trapping them.
Chochin (Paper Lantern Spirit) - Spoiler:
Species: Tsukumogami, Spirit
Type: Undead, Yokai
Elemental Affinity: Fire, Light
Combat Specialty: Fire Manipulation (Long Range)
Sociability: Calm, Gentle, Docile (Positive); Vicious, Violent, Voracious (Negative)
Threat Level: Variable
Habitats: Necropolis (Graveyard), Omen Marsh, Sage's Paradise, Black Swamp, Mysterious Estuary, Abandoned Tower, Minaret, Reversal Plains, Darkness Lands, Sacred Temple
Weaknesses: Water Element, Darkness Element
Immunities: Blind, Sleep, Doom, Poison
Additional Info: Consumes souls and life energy. Absorbs fire and light elements.
Weapons
(WIP)
Natural/Signature Abilities
(WIP)
Tie Down: Binds the target with paralyzing spiritual energy.
Ignition: Instantaneously ignites something with its spirit flame from afar.
Poltergeist: Passes its will onto other object by lighting them on fire with its spirit flame.
Dream Catcher: Traps the target in its paper body and puts them to sleep with its flame as the flame consumes their souls, then burns away their body.
Spirit Ignition: Becomes intangible and invisible, causing a will o wisp to ignite head. The ghost will latch onto the foe's soul and explode, harming their soul while the ghost reforms elsewhere.
Chochin Info
A type of monster known as “tsukumogami” that are items used by humans which sprung to life and started moving around after 100 years of being in existence. They are born from the fusion of life energy and either the feelings of gratitude that dwell in an item which was treated with care and used for a long time, or the negative feelings of an item that was treated carelessly and thrown away. As the name suggests (chochin literally means “paper lantern”), they are a tsukumogami that is a living paper lantern. Flames that light everything around them burn within their bodies. Since they were originally a tool, they make it their duty to illuminate the darkest of areas with thier dim, spiritual internal flames.
Another thing, their flames are fueled by the souls and life energy of others, which is what makes them so very dangerous, for getting too close can have your very soul burned for fuel just by being in the presence of their light for too long. As such, they frequently soothe and consume the souls of the dead around cemeteries and battlegrounds by passing over and using them as fuel, which in turn puts them to rest peacefully. They siphon the lives of the occasional living being every now and then simply because of their existence, and not because of intentional harm. If, however, they are to enter into a land filled with the living, they can wipe out an entire village just by passing through in only a night.
The Chochin hover slowly, however are able to disappear and reappear wherever they will, like normal spirits. Their flame's intensity and color tends to show their emotional state and general disposition, for one born from negative feelings will have an extremely monstrous shape and a vicious flame, whilst one born of gratitude and positive feelings will appear as something far more appealing and with a gentle, warm flame. They appear together with a faint light before those who walk along the roads at night without a light. Since they have an obsession with illuminating the darkness and have a need for spiritual energ to keep themselves lit, many of them may gather at once around places that are pitch black at night, which is why so many appear in cemeteries.
Chochin born of negative emotions are vicious and prey on those who have mistreated them, scaring their souls out of their bodies. Because of their violently burning flames built on such negative emotions, they need to constantly feed, and frequently absorb souls of living beings to keep their hatred burning. They will make many appearances in a village as terrible flaming monsters and try to swallow up the whole thing. On the other hand, the Chochin born from feelings of gratitude go all out in displaying kindness and spreading good feelings, having self control. They light dark pathways in the night, consume the souls of the malicious who wish to prey on the unsuspecting in the dark, and keep their distance from the living to ensure they do not accidentally consume their souls. Because of the lack of contact between a Positive Chochin and a Negative Chochin, many consider them all to be evil creatures and may attack a good one out of ignorance, which may cause it to become Negative.
The flame inside of a positive Chochin's paper-thin body is normally small and faint. In proportion to this, their disposition is more docile and friendly. They have special capabilities to maneuver this flame outside of their bodies, typically known to people as 'will-o-wisps.' If their paper body is destroyed but the flame still exists, they become 'Will-o-Wisps.'
Ao andon - Spoiler:
青行燈
あおあんどん
Translation: blue lantern
Alternate names: ao andō
Habitat: parlors and living rooms; appears during ghost story telling parties
Diet: fear
Appearance: The ao andon is the incarnation of mass human terror, formed out of the built up fears of large groups of people. This fear takes the appearance of a demonic woman with long black hair, blue skin, blackened teeth, sharp claws, and horns. It wears a white or blue kimono, and glows with an eerie blue light.
During the Edo period, a popular summertime activity among the aristocratic classes was to gather and swap ghost stories, hoping the chill of fear would stave off the intense midsummer heat. These parties were called hyakumonogatari kaidankai—a gathering of one hundred ghost stories. During a game of hyakumonogatari kaidankai, one hundred candles would be lit and placed inside of blue paper lanterns, called andon. The andon created an eerie atmosphere suitable for storytelling. Throughout the night, guests would take turns telling progressively scarier stories about yōkai, demons, ghosts, and other strange things. After each story, one candle would be snuffed out. The room grew gradually darker, until only the hundredth candle remained. Its dim blue light would struggle to fill the room, and cast long, creepy shadows.
Behavior: According to superstition, after the final candle was snuffed an actual spirit would appear out of the darkness to attack the participants. Summoned by the heightened emotional state and fears of guests, this spirit was called the ao andon. The ao andon would emerge from the smoke of the final candle and attacks the guests. What exactly this attack consists of is a mystery; whether the ao andon slaughters all of the participants in a brutal finale inspired by the preceding tales, or simply jumps out to give one last shock before the guests return home has never been recorded. The reason for this is that by the time the ninety-ninth ghost story had been told, the guests were too frightened to tell the final story. Hyakumonogatari kaidankai parties traditionally concluded before the final candle could be snuffed and the ao andon could appear.
Origin: As the old proverb says (in both English and Japanese): speak of the devil, and the devil appears. It was believed that merely talking about ghosts and spirits would cause them to materialize for real.
Chōchin kozō
提灯小僧
ちょうちんこぞう
Translation: lantern priest boy
Habitat: dark, rainy streets
Diet: unknown
Appearance: Chōchin kozō look like young boys about 12-13 years old, except that their faces are bright red and resemble ground cherries (Physalis alkekengi). They appear in areas where violent, senseless murders took place.
Behavior: Chōchin kozō are benign yōkai who don’t do anything to hurt people. The worst they can be accused of is acting odd and perhaps startling someone.
Interactions: Chōchin kozō appear on rainy nights. They carry paper lanterns and follow people walking through the streets. They increase speed until they overtake the person. Then they turn around and stare back with an eerie expression. When the person catches up and passes the chōchin kozō, they speed up and overtake the person, then turn around to stare at them some more. This behavior repeats for some time, until eventually the chōchin kozō disappears.
Origin: Chōchin kozō are associated with a particular neighborhood in Sendai, Miyagi Prefecture: the area of Aoba Ward between Tsutsumidori Amamiya Machi and Kamisugi. The first sightings took place in the summer during the early 18th century, after a man horribly murdered his wife and her body dumped in that vicinity. The yōkai were thought to be somehow connected to the ghost of the murdered woman.
Chōchin obake
提灯お化け
ちょうちんおばけ
Translation: paper lantern ghost
Appearance: When a paper lantern, or a chōchin, reaches an advanced age, it may transform into a chōchin obake. The paper of the lantern splits along one of its wooden ribs, forming a gaping mouth with a wild, lolling tongue. One or two eyes pop out from the upper half of the lantern. Arms or legs may even sprout from its body as well, although this is rare.
Behavior: Like karakasa kozō, chōchin obake rarely cause physical harm, preferring simply to surprise and scare humans. They cackle and roll their huge tongues and big eyes at guests in the home. But you shouldn’t be too quick to laugh them off. Occasionally, powerful onryō disguise themselves as chōchin obake—a case of one of the most dangerous supernatural entities masquerading as one of the most harmless.
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| | Subject: Re: Youkai Species List Wed Nov 19, 2014 6:15 am | |
| Kitsune Fox beings and Beastkin born of the great God/Deity of the foxes, Inari, serving under it as her messengers. Though the Kitsune can assume both fox and human-like form, there are some that are more feral and never assume human form, and some that only appear in human form. They possess many tails which tell their power level, increasing with their age, magical power and wisdom as physical depictions of these things. Many different types of Kitsune act differently, however their tails and appearances are generally very similar, for they are all Fox Spirits or Fox Demons or simply Foxes. When they achieve all 9 of their tails, these beings are referred to as 'Kyuubi', and become almost godly in power. Stories depict them as intelligent beings and as possessing magical abilities that increase with their age and wisdom. Foremost among these is the ability to assume human form. While some folktales speak of kitsune employing this ability to trick others—as foxes in folklore often do—other stories portray them as faithful guardians, friends, lovers, and wives. Foxes and human beings lived close together in ancient Japan; this companionship gave rise to legends about the creatures. Kitsune have become closely associated with Inari, a Shinto kami or spirit, and serve as its messengers. This role has reinforced the fox's supernatural significance. The more tails a kitsune has—they may have as many as nine—the older, wiser, and more powerful it is. Because of their potential power and influence, some people make offerings to them as to a deity. Kitsune are believed to possess superior intelligence, long life, and magical powers. They are a type of yōkai, or spiritual entity, and the word kitsune is often translated as fox spirit. However, this does not mean that kitsune are ghosts, nor that they are fundamentally different from regular foxes. Because the word spirit is used to reflect a state of knowledge or enlightenment, all long-lived foxes gain supernatural abilities.[4] There are two common classifications of kitsune. The zenko (善狐?, literally good foxes) are benevolent, celestial foxes associated with the god Inari; they are sometimes simply called Inari foxes. On the other hand, the yako (野狐?, literally field foxes, also called nogitsune) tend to be mischievous or even malicious.[8] Local traditions add further types.[9] For example, a ninko is an invisible fox spirit that human beings can only perceive when it possesses them. Another tradition classifies kitsune into one of thirteen types defined by which supernatural abilities the kitsune possesses. The types are Kaze (Wind), Chikyu (Earth), Kasai (Fire), Kawa (River), Tengoku (Heaven), Sanda (Thunder), Yama (Mountain), Kukan (Void), Seishin (Spirit), Jikan (Time), Mori (Forest), Umi (Ocean), and Ongaku (Music). Physically, kitsune are noted for having as many as nine tails.[10] Generally, a greater number of tails indicates an older and more powerful fox; in fact, some folktales say that a fox will only grow additional tails after it has lived 100 years.[11] One, five, seven, and nine tails are the most common numbers in folk stories.[12] When a kitsune gains its ninth tail, its fur becomes white or gold.[10] These kyūbi no kitsune (九尾の狐?, nine-tailed foxes) gain the abilities to see and hear anything happening anywhere in the world. Other tales credit them with infinite wisdom (omniscience). Name: Kitsune Species: Kitsune, Sacred Beast (Fox) Specific Species: Youko, Kudagitsune, Nogitsune, Vixen Type: Yokai, Beastkin Elemental Affinity: Fire, Light, Wind Combat Specialty: Magical Sociability: Playful, Kind, Cheerful, Docile, Faithful Threat Level: Very High Habitats: Misty Jungle (Rare), Misty Field (Rare), Bamboo Jungle (Rare), Pale Forest (Rare) Weaknesses: None Immunities: All status ailments, Magic Item Dropped: (WIP) Additional Info: Absorbs Fire and Light elements. Highly resistant to elements. Weapons Foxfire Natural/Signature Abilities Foxfire (Kitsune-bi) Shapeshifting: While the kitsune's preferred shape is that of a beguiling female, the fox is not limited to human forms. It can transform itself into any natural thing (e.g., it can turn into a tree, a rock, water, another animal) The shape-shifting power of the fox is not perfect. While transformed, the fox is vulnerable to the same pressures and natural predators faced by the form it assumes. Nor can the fox fully hide its disguise. The true identity of a she-fox is discovered by viewing her reflection in a mirror or in water -- the reflection reveals a tail! Dogs are a better defense against the fox spirit, for a fox-woman loses her human form when spotted by a canine. Fox Lunacy (Kitsune-tsuki): Possession by a fox spirit, and according to legend it occurs mostly in women. Star Ball/Egg/Seed (Hoshi-no-tama) Kitsune Info As a species of Youko (which is Fox Spirit), their power is depicted by how many tails they have. They are more well-behaved than the Youko. They are also very graceful and elegant, priding themselves on their lustrous tails and beautiful garb. Kitsune have better control over their god-like power than the Youko, who haphazardly release it all over. They have potent control over incredibly powerful and mystic abilities, one of them being the 'Foxfire' signature in all Youko. The Foxfire, or 'Kitsune-bi,' often referred to as 'Will-o-the-Wisp,' are actually sentient spirits that naturally congregate around the Youko and are manipulated by these fox spirits to do their will. They are normally a very spiritual blue color, and are known to wander around on their own. When alone, they are called 'Will-O-Wisps,' but when under the influence of a Youko, they are 'Foxfires.' Many people still call them 'Foxfires' even if no Youko is controlling them. By the will of Inari, they are called down to assist those who need them in terms of smithing, making the most beautiful weapons being forged by their fox fires. Youko - Spoiler:
Species: Kitsune, Sacred Beast (Fox)
Type: Yokai, Beastkin
Elemental Affinity: Fire, Wind, Light
Combat Specialty: Magical
Sociability: Playful, Mischievous, Cunning, Cheerful, Careless, Aggressive, Egoist
Threat Level: Very High
Habitats: Misty Jungle (Rare), Misty Field (Rare), Bamboo Jungle (Rare), Pale Forest (Rare)
Weaknesses: None
Immunities: All status ailments, Magic
Item Dropped: (WIP)
Additional Info: Absorbs Fire and Light elements. Highly resistant to elements.
Weapons
Foxfire
Claws
Teeth
Tails
Natural/Signature Abiliites
Foxfire (Kitsune-bi)
Shapeshifting: While the kitsune's preferred shape is that of a beguiling female, the fox is not limited to human forms. It can transform itself into any natural thing (e.g., it can turn into a tree, a rock, water, another animal) The shape-shifting power of the fox is not perfect. While transformed, the fox is vulnerable to the same pressures and natural predators faced by the form it assumes. Nor can the fox fully hide its disguise. The true identity of a she-fox is discovered by viewing her reflection in a mirror or in water -- the reflection reveals a tail! Dogs are a better defense against the fox spirit, for a fox-woman loses her human form when spotted by a canine.
Fox Lunacy (Kitsune-tsuki): Possession by a fox spirit, and according to legend it occurs mostly in women.
Star Ball/Egg/Seed (Hoshi-no-tama)
Youko Info
A powerful beastkin with the characteristics of a fox, which live in forests and mountains and play tricks on people for fun. They are much less elegant than their Youko counterparts, the Kitsune, and seem to be much more reckless with their powers. They seem to have a craving for sex and alcohol and frequently indulge in those iniquities whenever they can, commonly found at an Oni party drinking copious amounts of Sake. They are wild, loose and thrill-seeking, frequently bored with the work that they are to do for Inari.
As for all Youko, the number of their tails is the measuring stick for their power and their age, which normally means more wisdom as well, though the normal Youko tend to express such great wisdom they possess less frequently, even if they know it well. When they reach their maximum of Nine tails, they are known as Kyuubi and have nearly god-like power.
Though they are well-known drunks, they seem to also have a way of being classy and regal, like the Kitsune, though this mostly happens in quiet environments and in ways of seduction. Being so careless with their energy, they tend to let it spread around haphazardly, causing powerful and eerie supernatural phenomena to occur, and also creating many Kitsune-bi to roam around of their own will. However, a Youko who does not learn to control this power eventually starts losing tails, so it is imperative for them to show self control at important times, which they typically learn to do... Eventually.
Zenko (Good Fox) Ninko (Invisible Fox) Yako/Nogitsune (Field Fox) Kudagitsune (Pipe Fox) - Spoiler:
Kudagitsune
管狐
くだぎつね
Translation: pipe fox
Alternate names: izuna
Habitat: mountains and forests of central and eastern Japan; or the houses of their owners
Diet: omnivorous; as a fox
Appearance: Kudagitsune are a type of tsukimono—a spirit that can possess and manipulate humans. They are a breed of tiny, thin, magical foxes, about the size of a rat. They are usually found in the service of sorcerers and fortune tellers. Because of their diminutive size, they can be conveniently hidden on the body, tucked in a sleeve or pocket, or carried inside of a matchbox or a bamboo pipe (from which they get their name).
Behavior: In the wild, kudagitsune behave like other small mammals such as foxes, stoats, and weasels. They keep to themselves and usually remain hidden from humans. Only rarely does a kudagitsune allow itself to be tamed and brought into a human household, where it serves as a magical familiar.
Interactions: Kudagitsune are used by sorcerers in divination rituals and to place curses upon people. They loyally serve not just one person, but the whole family. Families with kudagitsune have the ability to tell fortunes, make prophecies, as well as send their kudagitsune out to haunt their enemies (or the enemies of their clients), causing sickness and ill fortune. As a result, these families are often distrusted or shunned by their neighbors. Households with kudagitsune are known by various names such as kuda mochi, kudaya, kuda tsukai, izuna tsukai and kudashō.
Kuda mochi families are able to use their powers to acquire any goods or furnishings that they might want. Therefore, kuda mochi families often become wealthy and powerful very quickly. However, as these families grow, they tend to acquire more and more kudagitsune. These spirits will breed quickly until there are upwards of 75 individual kudagitsune. Keeping too many kudagitsune will bring a family to ruin, as the creatures eat them out of house and home. At the same time, culling them to keep their numbers in check is risky due to their powerful magic, and giving them away to disciples or other families carries its own risks.
Origin: Kudagitsune originate in the mountain shaman traditions of Nagano Prefecture, but have spread throughout the mountainous regions of central and eastern Japan. Because of their diverse range, they are known by various other names from region to region. The most famous of these is izuna, from Mount Iizuna, a mountain in Nagano Prefecture with ancient ties to Shugendō and folk magic.
Kitsunetsuki (Fox-Possessed Person) Kumiho Red Fox Ashirei - Spoiler:
阿紫霊
あしれい
Translation: “Azi” spirit
Alternate names: ashi, ashireiko
Habitat: forests and wilderness
Diet: carnivorous
Appearance: Ashirei are low ranking kitsune. They are for the most part indistinguishable from non-magical foxes.
Behavior: Ashirei is the lowest social rank of kitsune. It is held from infancy until the age of one hundred. The rank of ashirei includes ordinary, non-magical foxes as well as magical kitsune. Because of this, the vast majority of kitsune belong to this rank.
Around age fifty, all kitsune begin their ascetic training to develop their wizardry. They begin to study ancient occult practices worshiping the sun, moon, and stars. Most notably, they develop shape shifting abilities. This is accomplished by facing the Big Dipper and placing a human skull on their head. Other objects may be incorporated into this spell to flesh out the disguise. For example, a kitsune who wishes to disguise itself as a cook might also place cookware on its body. To transform into one of their favorite disguises—a beautiful young woman—a kitsune will place duckweed, a lily pad, or other leaves on its head, transforming them into long, elegant hair.
By the time an ashirei has reached one hundred years old, it has honed its magical skills enough to be promoted to the next rank: chiko.
Interactions: Because ashirei is the largest rank, most of the kitsune which humans encounter belong to rank. Before they attain their magical powers, ashirei are easily ensnared in traps, injured, or even killed by hunters or dogs. Only after attaining magical powers do they begin to pose a threat to humans. Once an ashirei begins to use magic, it becomes more dangerous—often seeking revenge against humans who wronged it or its friends.
Origin: Kitsune lore is rooted in ancient superstitions which developed over many centuries in China before arriving in Japan. The term ashirei comes from Azi, an evil fox spirit from a 3rd century Chinese legend. A soldier named Wang Lingxaio was repeatedly lured away from his post by a beautiful woman named Azi. One day, he deserted his post completely. Wang’s commanding officer, Chen Hao, suspected that the woman had been some sort of demon. Chen gathered his men and dogs and tracked Wang to a cave. They found him lying on the floor inside, half transformed into a fox. He was calling out helplessly for Azi. After being rescued, Wang confessed that the pleasure of being with her was incomparable to anything he had ever experienced.
Azi’s name, which is pronounced Ashi in Japanese, became synonymous for a beautiful and honeymouthed temptress with a wicked heart and a cruel lust for torturing men. Her legend became a pattern for future kitsune stories.
Byakko 白狐 びゃっこ Translation: white fox Alternate names: shirogitsune Habitat: forests, fields, mountains, and shrines Appearance: Byakko are kitsune with pure white fur. They can have anywhere from one to nine tails depending on their age. Behavior: Byakko are the most common of the tribes of zenko, or good kitsune. They are associated with Shintō and devote their lives to the service of the deity Inari. Interactions: Byakko are revered by humans as messengers or even incarnations of the gods. Statues of byakko are frequently found as decorations inside of Inari shrine grounds. Images of byakko are often sold by shrines as charms. Chiko 地狐 ちこ Translation: earth fox Habitat: forests and wilderness, often found near human areas Diet: carnivorous Appearance: Chiko is the next rank of kitsune society, after ashireiko. Kitsune belonging to this rank no longer look like ordinary, non-magical foxes, as they begin to sprout additional tails based on their age. This is the highest rank which wicked foxes, or nogitsune, can achieve. Good foxes, or zenko, can eventually advance to higher social ranks. Behavior: After one hundred years of age, a kitsune can advance in rank from ashireiko to chiko. Most chiko are between one hundred and five hundred years of age. For kitsune who wish to continue to advance in society, this is a period of intense ascetic practice. As they grow in age and magical power, chiko also begin to develop additional tails. The oldest and most powerful chiko can have up to nine tails. At around five hundred years of age, good chiko may advance to the next rank of society and become kiko. They shed their physical bodies and become spiritual entities. As for nogitsune, chiko is the highest rank they can ever achieve. No matter how many years they may live, how many tails they grow, or how powerful they become, they will never advance beyond this rank. Even the most famous and powerful nine-tailed kitsune who became Tamamo no Mae only held the rank of chiko. Interactions: In regards to their relationships with humans, chiko may be wicked, beneficent, or indifferent. All chiko are powerful; how they use this power depends upon whether they are zenko or nogitsune. Kiko 気狐 きこ Translation: spirit fox Alternate names: senko (wizard fox) Habitat: usually found near Inari shrines Diet: none; they no longer need food Appearance: Kiko are zenko—good kitsune—who serve the kami Inari. It is the third rank of fox spirit, below tenko and kūko. In general, kiko are between five hundred and one thousand years of age. They can have as many as nine tails, depending on their age. Most kiko are white-furred foxes (byakko), black (kokuko), gold (kinko), and silver-furred (ginko) kiko also exist. They are spiritual beings without true physical bodies, and can take many different forms. Occasionally they appear in human form (usually beautiful women). Behavior: When a kitsune gains the rank of kiko, it sheds its body and begins to live a spiritual existence. Their duty is to act as servants and messengers of Inari Ōkami, one of Shinto’s major gods. The vast majority of kitsune in Inari’s service are kiko. While they are not particularly high-ranking, they do rank above the foolish wild kitsune (also known as nogitsune or yako). Their magical skills are much greater than those of nogitsune as well. They are not as likely to act maliciously towards humans than lower ranking kitsune, but neither are they as pure as the higher ranking kūko and tenko. Interactions: While nogitsune are known for taking human form in order to drain the life force of humans, kiko often take human form to help people. Some of them even fall in love with humans and live with them in disguise for many years (although these relationships often end in heartbreak once the kitsune’s true nature is discovered). One of the most well known examples of such a kitsune is Kuzunoha, the mother of Abe no Seimei. Kūko 空狐 くうこ Translation: sky fox Alternate names: Inari kūko Habitat: the sky Diet: none; they have no physical bodies and do not require sustenance Appearance: Kūko are zenko, or good kitsune, which have lived for an extremely long time and achieved the highest ranks of kitsune society. A tenko can become a kūko after reaching three thousand years of age. Upon achieving this rank, a kitsune takes on a much more human-like appearance. They lose their tails entirely, although their ears still resemble a fox’s. They do not have physical bodies, and exist as being of pure spirit. They are telepathic and clairvoyant, and can even see into the future. Their level of magical power is the highest it will ever be: on par with the gods. Behavior: Although they are the oldest and most powerful form of kitsune, kūko are only the second-highest ranking kitsune, after tenko. This is because after three thousand years they have reached a sort of retirement age where they are no longer working in the service of Inari—whereas younger kitsune still actively serve the gods. A kūko’s duties are more like that of a privy council member or a venerated elder. Interactions: When kūko interact with human beings, it is only to do good deeds. They might increase the prosperity of a temple or a household. They might help a good and honest person achieve fame for their skills. And they might possess a pure-hearted but foolish person in order to teach him how to improve his life. When a kūko possesses a human, it does not cause mental disorder or sickness in the way that is commonly associated with kitsune tsuki. Legends: A late Edo Period book called Kyūsensha manpitsu tells the story of an encounter with a kūko. A kūko who had been living in Kyōto for a long time decided to make a journey to Edo. Along the way, he stopped to rest at the house of a samurai named Nagasaki Genjirō. He decided to “borrow” the body of one of Genjirō’s servants—a fourteen year old boy. He spoke through the boy and described to Genjirō the different ranks of kitsune and the differences between zenko and yako—good and bad kitsune. He explained that while yako harm humans, zenko possess stubborn or foolish humans in order to teach them important lessons, and they only use their magic to help people. He explained that he was in fact a zenko, merely inhabiting the boy’s body temporarily. The kūko remained in control of Genjirō’s servant’s body for five days. During this time, he entertained Genjirō’s household and neighbors with tales of the Genpei War, the Battle of Dannoura, and the Battle of Sekigahara. After everyone had been thoroughly entertained, the kūko departed the servant’s body—but not before he used his magic to cure the diseases and ailments the boy had been suffering from. Before he left, as a gesture of thanks for Genjirō’s hospitality, the kūko left presented Genjirō with a signed calligraphic scroll containing the secret inner teachings of Hakke Shinto. Myōbu Myoubu命婦 みょうぶ Translation: a high ranking title for court ladies Alternate names: byakko (white fox) Habitat: shrines and places sacred to Inari Diet: carnivorous Appearance: Myōbu are celestial fox spirits with white fur and full, fluffy tails reminiscent of ripe grain. They are holy creatures, and bring happiness and blessings to those around them. Interactions: Myōbu statues are most often found at Inari shrines, taking the place of the koma inu which adorn other shrines. These foxes act as both guardians and symbols of good luck and blessing. People often leave offerings of holy sake, sekihan (red rice and red beans), inarizushi, and fried tofu at these shrines. These foods are all said to be foxes’ favorites. Origin: Foxes were considered holy animals since long before recorded history began in Japan. The farmers of ancient Japan revered foxes, which preyed on the mice and rats which destroy crops. Foxes have long been associated with Inari, the god of the harvest. Inari is said to use foxes as servants and messengers, and the majority of the foxes in his employ are the holy, white-furred kind known as myōbu. Myōbu statues are commonly found at Inari shrines. They often carry sacred objects in their mouths, such as the round jewel often carried by koma inu in other shrines. Myōbu can also be seen carrying spiral keys, sheaves of grain, and scrolls. These all carry special significance in Inari worship. The round jewel represents both the soul of Inari, and its form is a symbol of a grain storehouse. The spiral key is an archaic design of the keys used with traditional farm warehouses. The key represents the desire to unlock the storehouse; i.e. soul of Inari. The sheaves of grain represent the five grains (wheat, rice, beans, awa millet, and kibi millet) which are important in East Asian traditions. Finally, the scroll represents knowledge and wisdom. | |
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| | Subject: Re: Youkai Species List Wed Nov 19, 2014 6:45 am | |
| Oni (Ogre) Large demons with a human-like shape, sporting horns of different assortments and many different skin colors dependent on their environment. They are humanoid for the most part, but occasionally, they are shown with unnatural features such as odd numbers of eyes or extra fingers and toes, or sometimes even having the shape of other creatures. They are known to carry various weapons, but the most frequent is a spiked iron club known as a Kanabo. They are known to be roughly about the size of a normal adult human, normally a some feet larger, harboring great physical strength and stamina. Some are able to assume different forms in order to trick others. They are naturally carnivorous, and partake in gobbling up creatures of flesh not only for their meat, but for their souls, as well. Normally very ferocious, ill-tempered and looking for trouble, most people avoid an Oni that crosses their path as to avoid being heckled. In addition to their demonic strength, some harbor demonic powers as well, making them more dangerous. They like to hang out in cave and forests and such, but will sometimes enter a village to pillage. Name: Oni (Ogre) Species: Oni Type: Demon, Humanoid Elemental Affinity: Earth Combat Specialty: Physical Sociability: Aggressive, Ferocious, Ill-Tempered Threat Level: Medium-High Habitats: Hidden Cavern (Common), Kilimagroth Mountains (Uncommon), Great Valley (Uncommon), Pale Forest (Common, Misty Jungle (Common), Sylvan Forest (Common) Weakness: None Immunities: None Item Dropped: Kanabo (Iron Club) Weapons Kanabo (Iron Club) Natural/Signature Abilities Ground Pound: Stomps the ground and releases a powerful shockwave that will Stun/Paralyze the foe. Club Trouble Club: Smashes with club that will cause Trouble to the foe it touches. Flame: Spews out a powerful flame from its mouth that will burn through everything it can. Oni (Ogre) Info Large demons with a human-like shape, sporting horns of different assortments and many different skin colors dependent on their environment. They are known to carry various weapons, but the most frequent is a spiked iron club known as a Kanabo. They are ferocious, dangerous creatures known by their green skin, and are often confused with their close relatives, the Orcs because of this. However, the Orcs tend to have a much darker color than they, whereas the original Oni have a lighter shade of green. This is only one of the many ways to tell them apart. They have two large horns coming from their head and a terrible disposition, being very warlike and crude. They are always wandering mountain regions, caves, forests, wastelands and the like, and are one of the most commonly found Oni other than the Orcs. With their superior physical abilities, they will frequently pick fights and pillage other lands just to display their own power. Seeming to love conflict and a challenge, they will fight anyone and everyone, having so much confidence in themselves that they feel they cannot lose. When they engage in battle, they will continue to fight until they cannot move anymore, finding that, death or unconsciousness to be the only way to make them stop. If one tries to run from one, they will deem you a weakling and give chase, trying to beat you into submission simply to express to you how weak you are. If one is to defeat an Oni, it may very well insist upon a rematch after it has rested, since it has so much stamina. If it loses still, it will become subservient. Oni 鬼 おに Translation: ogre, demon Habitat: Hell; remote mountains, caves, islands, abandoned fortresses Diet: omnivorous; especially livestock, humans, and alcohol Appearance: Oni are one the greatest icons of Japanese folklore. They are large and scary, standing taller than the tallest man, and sometimes taller than trees. They come in many varieties, but are most commonly depicted with red or blue skin, wild hair, two or more horns, and fang-like tusks. Other variations exist in different colors and with different numbers of horns, eyes, or fingers and toes. They wear loincloths made of the pelts of great beasts. All oni possess extreme strength and constitution, and many of them are accomplished sorcerers. They are ferocious demons, bringers of disaster, spreaders of disease, and punishers of the damned in hell. Behavior: Oni are born when truly wicked humans die and end up in one of the many Buddhist hells. Transformed into oni, they become the ogreish and brutal servants of Great Lord Enma, ruler of hell. Wielding great iron clubs, they crush and destroy humans solely for enjoyment. An oni’s job is to mete out horrible punishments such as peeling off skins, crushing bones, and rendering other torments too horrible to describe. All these tortures are for wicked sinners—but only those not quite wicked enough to be reborn as oni themselves. Hell is full of oni. They make up the armies of the great generals of the underworld. Occasionally, when a human is so utterly wicked that his soul is beyond any redemption, he transforms into an oni while still alive. He then remains on earth to terrorize the living. These transformed oni are the ones most legends tell about, and the ones who pose the most danger to humankind. Interactions: Oni are the stuff of legends and fairy tales. Japanese mythology is full of countless stories of oni encounters with lords and ladies, warriors and rogues. No two stories about oni are exactly alike except for one thing—oni are always the villains of mankind. Origin: Originally, all spirits, ghosts, and monsters were known as oni. The root of their name is a word meaning “hidden” or “concealed,” and it was written with the Chinese character for ghost. In the old days of Japan, before the spirits were well-cataloged, oni could refer to almost any supernatural creature—ghosts, obscure gods, large or scary yōkai, even particularly vicious and brutal humans. As the centuries shaped the Japanese language, the definitions we know for the various kinds of monsters gradually came into being. Female demons are not called oni, but are known by another name: kijo. Red Oni - Spoiler:
Species: Oni
Type: Demon, Humanoid
Elemental Affinity: Fire, Earth
Combat Specialty: Physical
Sociability: Laid-Back, Aggressive
Threat Level: High
Habitats: Pale Forest (Common), Ardent Road (Uncommon), Great Valley (Uncommon), Misty Field (Uncommon)
Weakness: None
Immunities: Fire Element, (WIP)
Item Dropped: Kanabo, (WIP)
Weapons
Kanabo
Natural/Signature Abilities
(WIP)
Red Oni Info
A kind of Oni known specifically for getting drunk. Because of their demonic strength, which allows them to wield their giant Kanabo with ease, people who spot them are normally consumed by fear. However fearsome they may seem, they are in fact quite laid-back and not really prone to worrying about details.
Like many (if not all) Oni, their favorite thing to do is get drunk off of their favorite alcoholic beverage, Sake, and spend most of their time drunk. They are known to hold parties open to all drink-loving creatures, which always includes the Oni, especially those that are Red and Blue. Anyone who brings them alcohol (preferrable Sake) will not be considered a threat and will be in no danger.
Occasionally, a Red Oni will go into other settlements in search of Sake, which causes many people fear. Though they have a taste for flesh, they normally do not wish to consume people unless provoked. They are quite legendary for their anger when they are provoked, and are known to destroy everything in their way until they calm down or pass out (because they are typically drunk when this happens.) To calm one down, give it more Sake.
Blue Oni - Spoiler:
Species: Ogre (Oni)
Type: Humanoid, Demon
Elemental Affiliation: None
Combat Specialty: Physical (Close Range)
Sociability: Strong-Willed, Relaxed, Territorial, Vicious and Lustful (When drunk)
Threat Level: Medium
Habitats: Hidden Cavern, Kilimagroth Mountains, Great Valley
Weaknesses: None
Immunities: Mini, Blind
Item Dropped: Sake, Blue Oni Horn
Additional Info: Loves Sake and other alcoholic beverages, and becomes vicious when drunk if some sort of non-threatening communication hasn't been established. Extremely powerful physically.
Weapons
Bare Hands: Powerful hands of an ogre able to bash through rock, uproot trees and fling large boulders with ease.
Powerful Body: The strong body of a powerful demon, easily able to crash through hard substances with its strength and take a lot of physical punishment.
Horns: Horns atop head for incredible headbutts just as powerful as its punches.
Legs: Strong legs for running at great speeds and long distances, powerful enough to kick large boulders along the road with ease.
Alcoholic Beverage: An alcoholic beverage in a large jug (normally Sake) that it carries around and can be used as a means of powering themselves up. The more drunk they get, the more powerful and viciously destructive they become, destroying everything in their path.
Signature/Natural Abilities
N/A
Blue Oni Info
A type of Ogre or Oni that is depicted by its blue skin and normally relaxed temperament, rational attitude and high intelligence, as opposed to most other Oni who are just the opposite. Though they do have fierce dispositions when it comes to marking their territory, if left alone, they will not bother others or pillage villages and the like, as most of their counterparts are notorious for doing, so many people prefer the company (and even protection) of a Blue Oni. They have incredible strength that allows them to tear up the land as they see fit, and because of this, they usually make their homes in the sides of mountains by forming caves with their bare hands.
Just like other Oni, they love to get drunk, and their favorite drink is a special and powerful Sake brew. Because of this, they do still hang out with their Oni/Ogre and party, and are known to also associate with the Gigases, but because of their intelligence and calm demeanor, the Blue Oni are the ones that keep everyone calm and chill when they get fired up and ready to destroy villages and such... Until they get drunk. Even though they're the most calm and rational of the other Oni, they still get wild when they're drunk and become extremely lustful and vicious, losing all such rationale and composure. It is said that they even get more uncontrollable and destructive than the Red Oni when they're in a group.
Like most other Oni, they can get infinitely drunk, drink infinitely and grow infinitely more destructive and lustful the more they drink, so alcohol can be considered their 'source of power.' Once they run out of alcohol, they pass out after a while from their own drunken stupor, as if going through a 'withdrawal' phase, returning to their normal temperament after they wake up. Many of them prepare for this and keep loads of alcohol ready so that they don't ever pass out, because at that time, they are at their most vulnerable.
Legend has it that when they sober up and hear stories of what they did the night before, they get so embarrassed that their faces turn as red as a Red Oni. This helps a more seasoned Blue Oni control their alcohol intake to a more moderate level instead of always getting dead drunk... But every now and then... A good party is in their favor.
Points: 40
Soul Worth: 1-8
Gold Dropped: 40
Arachne Oni (Ushi-Oni) - Spoiler:
Species: Oni, Arachnid
Type: Insect, Demon, Beastkin
Elemental Affiliation: Earth, Darkness
Combat Specialty: Physical
Sociability: Vicious, Ferocious, Destructive
Threat Level: High
Habitats: Hidden Cavern (Uncommon), Deadwood (Uncommon), Kilimagroth Mountains (Uncommon), Misty Jungle (Uncommon)
Weakness: Fire Element
Immunities: (WIP)
Item Dropped: (WIP
Additional Info: Absorbs Poison. Absorbs Darkness element. Constant Regen.
Weapons
(WIP)
Natural/Signature Abilities
(WIP)
Arachne Oni Info
A kind of Oni that resembles a giant spider with a bull-like face or horns, creating a terrible giant 'Demon Spider,' of what many call it. They are feared as terrible monstrosities, having the size and strength of an Oni (or several Oni) and the dexterity and cunning of an Arachnid. Because of this, their nature is especially ferocious, and they are sometimes feared even by their own race (depending on the severity). They are thought to be completely vicious and carnivorous savages that will consume anything they get their hands on, as long as it is flesh. They will even consume their own kind without a second thought about it.
They are known to live in very deep and dark places, such as in caves or in secluded portions of the mountain regions, and love to feast upon the Gigases most. They are especially difficult to combat due to their blood being both poisonous and acidic. Because of this, their bodies are also naturally extremely poisonous, and any liquid secreted from them from any part of them is deadly. They consume the poisons of other creatures to rejuvenate their own, and there isn't a poison that is able to affect them negatively. For this, their blood is great for Alchemists to create new and more powerful concoctions, but to do so, one has to slay one of these beings, first...
The resilient body of an Arachne Oni regenerates after being wounded, and they do not seem to feel any pain. They do not mind aggressive people, for they simply end up being consumed in the end. Very few (if any) have ever slayed an Arachne Oni. This is the reason why.
They are known also to have the power to place great curses of illness, death and despair upon others, as well as consume their shadows to kill them. Like all Oni, they love alcohol, which can be the saving grace for any who provides it for them. Though, when they are drunk, they are many times more dangerous, so it's best not to stick around once an offering is given.
Yellow Oni Brown Oni Black Oni Bakumu (Yume Oni) - Spoiler:
Midoodle (Pygmy Oni) - Spoiler:
Ōtakemaru 大嶽丸 おおたけまる Translation: a nickname meaning “great mountain peak” Appearance: Ōtakemaru is a kijin—an oni so powerful and so violent that he is considered both demon (ki) and god (jin). He lived in the Suzuka Mountains on the border of Ise and Ōmi Provinces during the reign of Emperor Kanmu (781 to 806). Although his legend is not so well-known today, he was once considered among the most fearsome yōkai in Japanese history. Along with Shuten dōji and Tamamo no Mae, he is often considered one of the Nihon san dai aku yōkai, or Great Three Evil Yōkai of Japan. (Some versions of this ranking replace Ōtakemaru with Sutoku Tennō.) Origin: Because of the time period and locations in which his story takes place, and the fact that his chief enemy was the shōgun Sakanoue no Tamuramaro, it is thought that Ōtakemaru may be a folkloric interpretation of Aterui, a chieftain of the Emishi people of northeastern Japan who waged a devastating campaign against the Yamato Japanese. His legend also serves as the basis of Aomori Prefecture’s famous Nebuta Matsuri, in which large floats depicting warriors defeating oni are parading through the streets. Legends: Long ago an oni named Ōtakemaru terrorized travelers in the Suzuka Mountains and stole tributes intended for the emperor in Kyōto. The emperor commanded his shōgun, Sakanoue no Tamuramaro, to exterminate the demon. Tamuramaro raised an army of 30,000 horsemen and entered the Suzuka Mountains. However, Ōtakemaru was powerful, and using his black magic he summoned a great storm. He covered the mountains in black clouds, making it impossible to see. Rains and winds battered the army. Lightning crashed and fire rained down from the sky onto the army. For seven long years Tamuramaro and his men roamed the mountains in search of Ōtakemaru, but could not catch him. The Suzuka Mountains were home to a tennyo—a beautiful goddess named Suzuka Gozen. When Ōtakemaru saw her, he was enchanted by her beauty and became determined to spend a night in her company. He transformed himself into a beautiful young man, a noble of the court, and other disguises, and night after night traveled to Suzuka Gozen’s palace. But every time, his solicitations were denied by the goddess. Frustrated by his inability to find the Ōtakemaru’s whereabouts, Tamuramaro prayed to the gods and the buddhas to help him. That night, as he dozed off, he had a vision of an old man. “To defeat Ōtakemaru you must gain the help of Suzuka Gozen,” the old man told him. Tamuramaro sent his army of 30,000 horsemen back to Kyōto and climbed the Suzuka Mountains by himself. Deep in the mountains, he came upon a palace in which lived a beautiful woman. She invited him inside, and he spent the night with her. The woman told Tamuramaro, “I came down from heaven to help you defeat the demon who haunts these mountains. I will capture him for you.” Tamuramaro realized that this beautiful woman must be Suzuka Gozen. Suzuka Gozen led Tamuramaro through the mountains to show him the Ōtakemaru’s demon castle. She instructed him that Ōtakemaru could be defeated while he possesses the Sanmyō no ken (Kenmyōren, Daitōren, and Shōtōren: three holy swords of great power). Then they traveled back to her palace, where she laid her trap for the oni. The night, Ōtakemaru came to her again, disguised as usual as handsome young man to ask for her love. Suzuka Gozen invited him inside, and said to him: “A warrior named Tamuramaro is coming here to kill me. Please, lend me the Sanmyō no ken so that I may defend myself.” The oni gave her Daitōren, and Shōtōren to defend herself with, but kept Kenmyōren for himself. The following night Ōtakemaru came once again to Suzuka Gozen’s palace. Tamuramaro was waiting for him there. Ōtakemaru revealed his true form to the shōgun, transforming into a massive demon who stood over 10 meters tall, with eyes that shined like the sun and the moon. A terrible combat ensued. Heaven and earth shook with the fury of their battle. Ōtakemaru attacked Tamuramaro with sword and spear, but the shōgun was a holy warrior, protected by the thousand-armed Kannon, bodhisattva of mercy, and Bishamonten, god of war. Ōtakemaru split his body into thousands of oni, who charged at Tamuramaro. Tamuramaro took from his quiver a single holy arrow and fire it, The arrow split into one thousand arrows which in turn split into ten thousand more and impaled the oni in their faces, killing them. Just then, Ōtakemaru made a ferocious lunge at Tamuramaro. But the shōgun was faster, and he swung his blade Sohaya at the oni’s head, lopping it off. Tamuramaro brough the oni’s head back to Kyoto for the emperor to inspect. The emperor was so pleased with the shōgun that he granted him Iga Province as a reward. Tamuramaro returned to Iga, married Suzuka Gozen, and the two of them lived happily together for many years. Ōtakemaru’s reign of terror, however, was not over. His spirit traveled to India for a time, and eventually returned to Japan and haunted Kenmyōren. He was able to reform his body and once again became a kijin. He rebuilt his impregnable demon castle on Mount Iwate in Mutsu Province and once again he began to terrorize Japan. Tamuramaro and Suzuka Gozen traveled to Mutsu to meet their nemesis one more time and defeat him once and for all. While Ōtakemaru was away from his castle, Tamuramaro snuck in through a secret back door that Suzuka Gozen had revealed to him in Ōtakemaru’s first demon castle. When Ōtakemaru returned, Tamuramaro was waiting for him. They did battle, and once again Tamuramaro cut Ōtakemaru’s head clean off. The oni’s head flew up into the air and landed upon Tamuramaro’s head and bit down hard. Fortunately, Tamuramaro was wearing two helmets. Though the demon head bit off and swallowed the first one, Tamuramaro was able to escape injury. Ōtakemaru’s head was once more taken back to Kyōto, where it was locked safely away in the treasury of Byōdōin. Reiki 霊鬼 れいき Translation: ogre spirit, demon ghost Habitat: any; usually haunts the area near its body Diet: none Appearance: Some oni can be killed by manmade weapons, and others die of natural causes. But they do not always peacefully pass on to the next life. Some still have unfinished business or karma left to burn off, while others die such violent or passionate deaths that the soul becomes disjointed at the moment of death. They remain in the human world as a demon ghost. Reiki, written by combining the characters for spirit and demon, are the ghosts of oni unable to pass on to the afterlife. Reiki appear just as they did before death, but accompanied by an aura or an eerie glow. They are semi-transparent like ghosts, and often gain supernatural powers in addition to the magic they possessed in life. Behavior: Reiki have only one motivation: revenge. They bring suffering to the person or people they feel are responsible for their death, or to those who stood against them in life. Reiki will either follow a target or attach themselves to a particular area—often their own grave site—and assault any who come near. They can haunt for centuries. Reiki persist until exorcised by a powerful Buddhist priest. Legends: There are fewer stories about reiki than about oni, but tales tell of powerful spirits even more fearsome than their living counterparts. One of the most well-known reiki legends takes place at Gangō-ji, a temple in Nara Prefecture. A mysterious force was haunting the temple’s bell tower and murdering children every night. The force was so powerful that not even the most devout priests could identify it, let alone exorcise it. In a story reminiscent of the adventures of Hercules, only the son of a god was strong enough to track down and defeat the demon ghost, saving the children of the temple. | |
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| | Subject: Re: Youkai Species List Tue Nov 16, 2021 8:41 am | |
| Name: Will-O-Wisp; Wisp
Species: Elemental (Fire), Ignis, Spirit
Type: Elemental
Elemental Affinity: Fire
Combat Specialty: Magical
Sociability: Fiery, Mysterious, Alluring
Threat Level: Moderately High
Habitats: Omen Marsh (Common), Black Swamp (Common), Sage's Paradise (Common), Boon Bog, (Common), Anywhere a Youko is
Weakness: Water element, Darkness Element
Immunities: (WIP)
Item Dropped: Wisp, (WIP)
Additional Info: Absorbs Fire element. Absorbs energy.
Weapons
Itself
Natural/Signature Abilities
Fire mimicry: Will-o'-the-wisps' bodies are entirely made of fire.
Fire manipulation: Will-o'-the-wisps are able to generate, shape, and manipulate fire at will.
Fate direction: Will-o'-the-wisps can predict what another's fate is, and where to lead them to their fate.
Compass sense: Will-o'-the-wisps have an innate, compass-like sense of direction, easily being able to point out where to go and what direction they are facing.
Will-O-Wisp Info
A Will-O-Wisp is a race of spirits that appear as flickering flames that often lure people to alternate destinations or traps. Found in swamps and marshes, they are attributed to being a hope or goal that leads one on but is impossible to reach (as the Will-O-Wisp keeps moving out of reach).
As clumps of pure, powerful spiritual energy, they take an effect on the spirits of others, and are known to consume souls for energy. This makes using Soul Wavelength ineffective on them, as they will inevitably consume the soul directly through the connection of the wavelength.
Though when they are created, they are normally created for the purpose any Youko may give them, if they are able to obtain their own wills and states of consciousness, they will no longer be under the Youko's control and be able to exist on its own. During that time, its existence becomes more concrete, and they are able to take on a solid form if they wish, and also become more powerful. Some even become powerful enough to become a Youko. They are known to possess women because their souls are generally more receptive to their own mysterious wavelength, which in turn causes the 'Kitsune-Tsuki' to occur, where a woman harbors both powers of a Youko and a Foxfire, whilst still retaining human form. It can be noticed by a powerful aura radiating from her and the sudden ability to manipulate fire, as well as odd behavior.
The wisp is an undead monster, the result from a fusion of demonic energy with the soul of a person that has died alone. Their bodies are comprised of raging flames of jealousy and they wear something like a cage around their body to hold the flames in. They are persistent, ferocious monsters.
Because of their loneliness and feelings of dissatisfaction, they are extremely jealous of the living; especially lovers or married couples that seem to be happy. When they see a man and woman in love, their flames increase in intensity and their ferocity increases even more. Due to this envy and jealousy of the living, there is always a darkly obscene passion swirling in their hearts. When they spot a man, they will smile gleefully as they assault and violate him.
Due to their origins, they have a sick obsession with men. When they capture a man they will shut him inside their own cage. The sex will be intense and relentless; they will adhere closely to a man's body and continue fondling him all day long without growing tired of it. When they kiss, they will continue sucking with their mouth and entwining their tongue with his as if to suck up every last drop of his saliva.
Once they have joined with a man, they hate the thought of his penis leaving their vagina, so they transform their cage to bind him, to ensure that he cannot escape. Once that happens, they will move their hips as if to cling to his penis and the man will continuously have his essence squeezed and sucked out, all while he experiences pleasure of such a degree that he will be under the illusion that his very soul is being poured out. In this way, the man will always exist inside of them.
When their body is filled with warm essence, they realise that they are not alone, their once empty heart becomes filled with warmth and ecstasy. It is said that men who have had their body and soul seized by them and then became their husband, they will not be released even after death, when only their soul remains. They will end up continuing to have sex with them as their husband for eternity.
Also, sometimes, living men are not their targets; instead they trap in their cages the souls of men who died alone like them and make husbands of them. They say that when the living wander into their residence, they will show off while they make love.
Furthermore, even after obtaining a husband, their deeply jealous personalities do not change. Every time they encounter a pair of lovers or a married couple other than themselves, they get jealous and express feelings of rivalry.
If a couple is intimately making love, they will get jealous of it and fawn on their husband, as if to indicate that they would like to do the same. If there is a wife who devotedly serves her husband and smiles happily as she is able to make her husband happy with her own hands, then they will be extremely jealous and envious. They will then devotedly serve their own husband to the point that it becomes obsessive. In this manner, their flames of jealousy rage without limit and they won't be able to settle down, unless they are the most indecent and most loving couple. | |
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| | Subject: Re: Youkai Species List Tue Nov 16, 2021 8:41 am | |
| Name: Kitsune-Tsuki
Species: Spirit, Elemental
Type: Humanoid, Elemental
Elemental Affinity: Fire
Combat Specialty: Magic
Sociability: Same as person possessed, with the addition of a craving for souls, Various (Dependent)
Habitats: Wherever Kitsune-bi or any Youko species is, mostly in; Black Swamp, Sage's Paradise, Omen Marsh and Boon Bog.
Weakness: Water Element, Darkness Element
Immunities: (WIP)
Item Dropped: Wisp
Additional Info: ABsorbs Fire Element, Absorbs souls and energy.
Weapons
Variable
Itself
Natural/Signature Abilities
Foxfire
Kitsune-tsuki Info
Humans (or other species; mostly women, however) who were possessed by the Kitsune-bi. Their consciousness and memories from when they were human are preserved, and they still look human and are solid like humans, but the will of the Foxfire is within them, ruling their hearts and bodies and slowly feeding upon their souls in exchange for the great fox power. They become very lustful and soul thirsty, as well, wanting to spread their powers even more. THey are said to be able to become Youko if they gain enough power.
The signs of 'Fox Lunacy' are subtle at first, but eventually grow as the spirit assimilates with their soul more, until eventually not even an exorcist can away these spirits without killing the host, as well. It usually happens under a full moon, which is why it is called 'Kitsune Lunacy.' They suddenly take on an extreme interest in meat and become more aggressive or even feral in some instances, relying on the weird and uncontrollable instincts of a fox. If they never get the Kitsune-bi out of them, eventually they learn to control that power and can become a Youko. To appeal to others, their bodies will change to a more voluptuous state, just like a Youko, and away any shyness or timidness within the heart of the woman. There tend to be many of these beings around high rank Youko with many tails, and end up as their servants and learn from them to grow their own tails. If they do end up to become very powerful, they will become Youko after a long while, finding their physical lives elongated for that sole purpose.
Those who are also Kitsune-tsuki will notice another immediately, but will never tell. In fact, they may band together in attempts to hide their energy from others to ensure they are not discovered. Those who cannot see aura will not be able to tell who they are, and if their magical power develops a lot, they will be able to hide the shift in their souls, too. They trick many people this way very often, moving into human settlements undetected by even powerful aura readers unless their power is more than they can control or handle. | |
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| | Subject: Re: Youkai Species List Tue Nov 16, 2021 10:17 am | |
| Name: Kappa
Species: Sacred Beast (Amphibian), Sahagin
Type: Aquatic, Armored/Shelled, Amphibian
Elemental Affinity: Water
Combat Specialty: Magical
Sociability: Friendly, Mischievous, Shy
Threat Level: Very High
Habitats: Land of Eternal Rain (Rare), Al Aquia (Rare), Ocean of Purity (Rare), En Gulf (Rare), Omen Marsh (Rare), Black Swamp (Rare), Sage's Paradise (Uncommon)
Weaknesses: Electrical Element, Head water being tipped
Immunities: Fire Element, (WIP)
Item Dropped: (WIP)
Additional Info: Absorbs Water Element. Can converge with any body of water. Can retreat into shell for extra defenses.
Weapons
(WIP)
Natural/Signature Abilities
Water Magic
Kappa Info
An aquatic amphibian with an odd appearance, seeming to be also part reptile and part human. With the shell of a turtle, the gills of a fish, skin of an amphibian and body of a human, this creature is an odd sight to see. It is typically found in swamps and rivers, but is sometimes known to venture out into the larger bodies of water. It has a special power to become whatever water it wishes, completely converging with it. Its appearance is very nearly human, save for some features such as green skin and the shell. Its webbed feet make it the best swimmer there is; faster than any creatures. This also comes from their extremely powerful legs, which also allows them to jump high, swim faster and be so agile.
Though most of them are mischievous and like to play pranks, they are not evil and by no means would harm someone unless they felt threatened. Kappa children also often intermingle with human children, as they are a very social race. When their bodies are wet, their powers make a sudden drastic jump. In areas where Kappa roam, it is dangerous to linger aimlessly near the water's edge, for they are known to hop out in surprise and drag people under into the waters, potentially drowning them. They also sometimes pop out of toilets and steal people's souls.
The dishes on their head are always filled with water. This water is pure water of the Lifestream, and so it sustains them. The only way this water spills is if they tip over, and if it is poured out, they lose a tremendous amount of strength, sometimes so much that they can't even move anymore. If their dish isn't filled up after a certain period of time, they will die. Any water that enters their dish immediately becomes Lifestream water.
They are extremely adept at water magic and have extreme physical strength when their dish is full, but these powers also falter when the water spills from their heads.
Gangi kozō
Gangikozou岸涯小僧
がんぎこぞう
Translation: riverbank priest boy
Habitat: rivers and riverbanks
Diet: fish
Appearance: Gangi kozō are hairy, monkey-like water spirits which inhabit rivers. They live along the riverbanks, where they hunt fish. Their bodies are covered in hair, and the hair on their head resembles the the bobbed okappa hair style once popular among children in Japan. Their most notable features are their webbed hands and toes, and their long teeth which are sharp and jagged like files. They are close relatives of the much more well-known kappa.
Behavior: Gangi kozō are not encountered outside of the riverbanks, and there may be a good reason for this; according to one theory, they are a transitional form of kappa. According to many legends, kappa transform from river spirits into hairy mountain spirits when the seasons change. The specific details differ quite a bit from place to place. However, in Yamaguchi prefecture, there is a hairy mountain spirit called a takiwaro which transforms into a water spirit called an enko (a variety of kappa). Some folklorists believe that the gangi kozō is a kind of takiwaro, and thus is merely a transitional form of a kappa. This would explain why so little is known of them.
Interactions: Gangi kozō normally stay away from people, but occasionally encounter fishermen along the rivers they inhabit. When meeting a gangi kozō, fishermen often leave their largest, cheapest fish on the riverside as an offering.
Origin: Gangi kozō do not appear in any local legends, though stories of very similar-looking yokai do. The first and only written record of them is in Toriyama Sekien’s yokai encyclopedias. It is therefore possible that gangi kozō was made up by Toriyama Sekien based on the numerous legends of transforming kappa.
According to Mizuki Shigeru, the name gangi kozō can be written with another set of kanji, 雁木小僧. These characters can mean “stepped pier” or “gear tooth” depending on the context. This writing reflects both the habitat of the gangi kozō as well as its mouth full of sharp teeth, which resembles a toothed gear.
Garappa
ガラッパ
がらっぱ
Translation: a regional corruption of kappa
Alternate names: gawappa
Habitat: rivers, lakes, ponds, streams; found only on Kyūshū
Diet: omnivorous; same as the kappa
Appearance: Garappa are river spirits found on the islands of Kyūshū in southern Japan. Close relatives of kappa, they resemble them in many ways. The two are often confused with each other, although there are a number of important differences. A garappa’s limbs are much longer than those of a kappa. When garappa sit down their knees rise high above their heads, unlike the stubby kappa’s knees. Because of these longer limbs, garappa are taller than kappa when standing upright. Garappa also have slightly longer and more streamlined faces.
Behavior: Garappa are shyer and more elusive than kappa. They tend to avoid populated areas and instead, wander back and forth between the rivers and mountains. Garappa live in smaller groups, or by themselves. Because of their shyness, garappa are more often heard than seen. They have two distinctive calls: “hyō hyō” and, “foon foon foon.”
Interactions: While garappa encounters are much rarer than kappa, they share a similar relationship with humankind. Extremely fond of pranks and mischief, garappa love to surprise people on mountain paths, or trick travelers into losing their way. Like kappa, garappa are physically stronger than humans and are easily capable of overpowering grown men larger than themselves. They are extremely fond of sumo wrestling, at which they are highly skilled. Garappa are also sexually aggressive and are known to assault and rape women.
Despite their reputation as tricksters, garappa are absolutely dedicated to keeping their word. When captured or bested in contest by humans, they can be forced by their victors to promise to stop drowning people, playing pranks, making noises in the woods, or similar concessions. Over the centuries, Shinto sects who revere garappa have worked to earn promises from them to cease doing evil. As a result garappa attacks have become less and less common over time. Garappa occasionally even serve humans by catching fish or planting rice fields, and they are credited with teaching the ancient people of Kyūshū the art of making poultices. | |
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| | Subject: Re: Youkai Species List Tue Nov 16, 2021 10:18 am | |
| Name: Tanuki
Species: Sacred Beast (Raccoon)
Type: Beastkin, Yokai
Elemental Affiliation: None
Combat Specialty: Magical (Illusions, Tricks)
Sociability: Cunning, Mischievous, Tricky, Gentle, Friendly, Cheerful
Threat Level: Variable
Habitats: Agruria (Rare), Seasons Grove (Rare), Various other locations (Very Rare)
Weakness: (WIP)
Item Dropped: Various Rare Items
Additional Info: Has its own shop.
Weapons
(WIP)
Natural/Signature Abilities
(WIP)
Tanuki Info
A very rare, but very famous Yokai known for its many rare wares and its exceedingly cunning personality and illusory magic. They use various magical abilities to deceive people, including transformation (normally into a raccoon or another beast), and typically transform themselves into a human shape rather than their small Tanuki state. Their spells are powerful enough to alter everything about their being, including scent, and the magic that masks their soul is similar to Soul Protect of the Witches, though instead of simply masking the magic, it literally transforms the projection of its wavelength to match that of another animal, making it totally unable to be deciphered. This is what makes it a legendary creature of cunning escapes, for when it transforms, you won't know where it is.
Being highly intelligent, they seem to have a flair for business, and carry many mystical and rare artifacts from their travels through other worlds along with them. Such is another reason why they are sought out, for they have some of the rarest items known to man. Thus, many live as merchants (sometimes, even as Black Market merchants) and money lenders, and are keen of striking up deals and agreements. As they are so adept at handling money, many of them carry tons of gold on them at all times. If one makes an agreement with a Tanuki, it is bound by magic, and if it is broken, then the effects will automatically incur even without the Tanuki being around. Thus, one can say to be very wary of making a deal with them if you can't keep up your end of the bargain.
They may seem friendly and nice, but many of them are wily and simply wish to obtain more money. They're known as the 'Businessmen of the Forest.' It isn't uncommon for a more corrupt Tanuki to use their wealth, smooth talking and deceptive magic to coerce entire societies to do as they wish. They are also rumored to have a connection with the Goblins. Many agreements they make seem outlandish and they know cannot be kept by the contractor, however with the promise of such money and legendary items, it usually doesn't make a difference and they swindle people into debt to them. Once you are in debt to a Tanuki, they say you're their slave for life, unable to pay off such an outlandish debt.
So great is their art of cajolery that they are rumored to own entire impoverished families, cities and even races of beings. This makes them dangerous not in the art of fighting, but in the art of speechcraft. Though this may seem like deeds of evil, what they really wish for is to recreate society to make it better for everyone, even if they have to go about it in such a way... Whilst also making a bit of profit in the process. They are fully aware of and how to exploit the corrupt nature of human hierarchies and use their magic and supernatural abilities as leverage over others. Thus, once they take over, instead of things falling to pieces and being more corrupt, they actually get better for all, including other species of monsters.
Because of all of this, they are viewed as symbols of economic fortune, and the places they buy off are always well taken care of. When doing business in their normal form, they always tell the truth and never lie or trick anyone, however when transformed, they will swindle you out of house and home without feeling a lick of regret. Because of such sketchy business, they are often considered dangerous and it is recommended not to make deals or buy items from creatures in the forest too often. You may end up indebted to a Tanuki.
Shape Change: A Tanuki can shape change into anything they have seen. Even if they have only seen it once. Professional Tanukis can even turn into Ghosts. They are also reputed as being able to change the appearance of other objects; such as turning pebbles into gold or feces into food.
Leaf Adornment: Most Tanuki's wear a leaf on their forehead. It is believed in some circles that this leaf is the source of their power.
Enlarged Scrotum: Male Tanuki's are said to possess a large scrotum and testicles which they can shrink or enlarge at will.
Musical Belly: By drumming on their exposed stomachs Tanukis can make a sound similar to a percussion drum. They often used this ability to lure travellers into forests with their drumming music.
Bake-danuki (化け狸) are a demihuman race that appear in Japanese folklore. Reputed to be mischievous, jolly, and masters of disguise and shapeshifting, they are also reputed to be somewhat gullible and absent-minded.
Originally deified as governors of all things in nature until the arrival of Buddhism, where animals other than envoys of the gods (foxes, snakes, etc.) lost their divinity, Bake-danuki are reputed to have the ability to shapeshift into objects and people as well being able to possess human beings. And they were seen as symbols of luck in some areas.
Fūri
Fuuri風狸
ふうり
Translation: wind tanuki
Alternate names: fūseijū, fūbo, heikō
Habitat: mountains and cliffs
Diet: omnivorous; feeds primarily on spiders and incense
Appearance: Fūri are wild beasts from the mountains of China. They are about the size of a tanuki or a river otter, and their shapes resembles a monkey. They have red eyes, short tails, black fur with a leopard-like pattern, and blue-greenish manes which run from nose to tail.
Behavior: Fūri are nocturnal, and spend the daylight hours sleeping. At night they leap from tree to tree, or cliff face to cliff face, with soaring jumps. They can moves as quickly as the wind, and resemble flying birds when they leap. They can clear the distance between two mountains in a single leap.
Fūri’s diet consists of spiders and the fragrant wood from incense trees, however they have also been observed hunting. They use a special kind of grass (the species is unknown) and climb to the top of a tree. They hold the grass out in their hands to try to attract a bird. When a bird comes for the grass, the fūri is able to catch and eat the bird.
Interactions: Fūri are extremely fast, but Chinese records say that it possible to capture one with a well-placed net. A captured fūri will act embarrassed, lowering its head and looking up with big, pitiful eyes in an attempt to convince a person to release it. They are very fragile, and die immediately if they are struck. However, if you try to slice them up with a sword or knife, the blade will not cut through their skin. If you try to roast them with fire, their bodies will not burn. They have the amazing ability to revive from death merely if wind blows into their open mouths. However, they cannot revive if their skull has been broken, or if their nose is stuffed with leaves of Japanese rush (Acorus gramineus), a wetland shrub.
Origin: Fūri appear in various Chinese atlases of herbology and medicine. These were referenced by Japanese authors during the Edo period, causing fūri to be incorporated into Japanese folklore. The original description of the fūri is most likely based on the colugo—a gliding mammal native to Southeast Asia. There are no colugo in Japan, which is likely why Japanese folklorists described them as a subspecies of tanuki.
Kinutanuki
絹狸
きぬたぬき
Translation: silk tanuki
Habitat: human-inhabited areas
Appearance: Kinutanuki are silk products which have transformed into tsukumogami. They sprout heads, feet, and tails which resemble those of tanuki.
Origin: Toriyama Sekien invented kinutanuki for his book Hyakki tsurezure bukuro. While tanuki are famous for their unmatched ability to shape shift into various objects, because this appears in a book of tsukumogami, it is unclear if kinutanuki are tanuki disguised as silk, or simply pieces of silk which have grown a soul and taken on the form of tanuki.
The name kinutanuki contains a number of puns. Tanuki are famous for beating their bellies like drums. Traditionally, when silk was made it was taken to a river and beaten with a wooden board called a kinuta to soften it. The name kinutanuki is a portmanteau connecting the beating action of tanuki’s bellies with silk, and literally combining the words kinuta and tanuki.
Sekien’s description also references a famous type of Japanese silk known as Hachijō silk. Written with different kanji, hachijō also means “eight tatami mats.” According to folklore, tanuki possess the ability to enlarge their scrotums up to eight tatami mats in size, and morph them into various shapes. This wordplay doubles down on the association of silk with tanuki. | |
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| | Subject: Re: Youkai Species List Tue Nov 16, 2021 10:18 am | |
| Bakeneko Translation: monster cat, ghost cat Habitat: towns and cities Diet: carnivorous; fish, birds, small animals, and occasionally humans Appearance: Cats, feral and domestic, are all over Japan. They are in houses as pets, on farms as exterminators, or in cities and towns as strays. Like many of Japan’s animals, when cats live to an old age they develop supernatural powers and transform into yōkai. Bakeneko begin their supernatural life looking almost identical to an ordinary housecat. Soon they begin to walk about at on their hind legs. As they age and their powers increase, they can grow large indeed—up to the size of a full-grown human. Behavior: Bakeneko possess great shape-shifting abilities and disguise themselves as smaller cats or humans—sometimes even taking the shape of their own masters. Many learn to speak human languages. While in disguise, they are known to dress up as humans with towels wrapped around their heads. In this form bakeneko dance around merrily. While this sounds frivolous and even cute, bakeneko are a menace to any house they live in or near. They can eat things that are much bigger than they are, and can even consume poisonous things without difficulty. It is possible for a bakeneko to eat its own master and then assume his form, living in his place. If they do not directly kill their owners, they can bring down great curses and misfortune. They can summon ghostly fireballs and are known to accidentally start house fires, their tails acting like torches igniting any flammable materials in the house. Bakeneko also have the disturbing ability to reanimate fresh corpses and use them like puppets for their own nefarious purposes. Origin: Bakeneko can come into being as a result of a number of things, but the most common reasons are by being long-lived (over 13 years old), growing to a certain size (over 3.75 kilograms), or by licking up large quantities of lamp oil. A telltale sign that a cat may be close to becoming a bakeneko is believed to be an exceptionally long tail. The older and wiser a cat gets, the longer its tail becomes. This superstition led to the custom of bobbing cats’ tails at an early age to prevent them from transforming into yōkai. Name: Nekomata  Species: Spirit, Feline Type: Beastkin (Feline) Elemental Affinity: Fire, Wind Combat Specialty: Physical Sociability: Energetic, Sly, Cunning, Combatitive Threat Level: High Habitats: Mystic Woods (Uncommon), Sylvan Forest (Uncommon), Pale Forest (Uncommon), Agruria (Uncommon) Weakness: (WIP) Immunities (WIP) Item Dropped: (WP) Weapons Claws Natural/Signature Abilities (WIP) Rapid Kick - Insanely fast and powerful kicks at the speed of machine gun fire. Fists of Fury - Insanely fast and powerful punches at the speed of machine gun fire... and then a kick. Cat Strike - An incredibly powerful punch followed by a bone shattering kick finished by a flesh rendering swipe of a claw that causes an explosion when contact is made with any of these attacks. Mystic/Cat Blast - Charges energy into hand and releases a Kamehameha wave. Yes, I'm serious. Cat Kick - Strikes the foe with an uppercut into the air and then jumps and grabs them, then drives them into the ground with knees. Explosion on impact. Cat Fight - Combination of every Nekomata attack finished with the Cat Blast. Nekomata Info Legends say cats lived for a very long time gain high spiritual powers and became Nekomata. They are a clan of Beastkin felines who are skilled in Martial Arts. Their supple and athletic body lets them do various martial arts with ease. They have high speed and attack, making them the equivalent of any powerful Martial Artist, and their clan as a whole are known to be the most skilled at the martial arts. They have mastered the ability to unleash a counter attack no matter what they are hit with, and can release their inner energy as focused blasts. Cousins of the Werecats, they are far less feral and not demons. Filled with such magical power, the signature physical trait of a Nekomata is their twin tails, which tend to light aflame when using their spiritual power. They are known to take on the typical form of a cat, but can revert to human-like form at any time, and always retain the split tail. They also tend to be confused with Witches due to their animalistic traits and high magic power. They tend to spy on others in their cat form, lurking in the corners of the eyes of most and always staying out of direct sight, even going so far as to use their powers to keep from being caught if they don't want to. Many Nekomata who are young do not have split tails yet, but still are able to take on a human-like form. When they are fully matured, their tails will split. Pumpkitty - Spoiler:
Kasha - Spoiler:
Kasha火車
かしゃ
Translation: fire cart
Habitat: populated areas
Diet: fresh human corpses
Appearance: Kasha are a type of bake-neko, or monster cat. They are large, bipedal felines as large as or larger than a human. They are often accompanied by hellish flames or lightning. They like to appear during rainy or stormy weather, and most often during the night. Their name sometimes causes confusion with other yokai; while their name means “fire cart,” they do not use vehicles of any kind.
Interactions: Kasha, being bake-neko, often live among humans, disguised as ordinary house cats or strays. However, they reveal their true forms during funeral services, when they leap down from rooftops to snatch corpses out of their coffins. Kasha are occasionally employed as messengers or servants of hell, in which case they are tasked with collecting the corpses of wicked humans spiriting them off to hell for punishment. Other times, they steal corpses for their own uses — either to animate as puppets or to eat.
It is nearly impossible to retrieve a person’s remains after they have been snatched by a kasha. This makes passing on to the next life difficult. The best defense is to be prepared; temples in areas where kasha are said to prowl have devised unique ways of defending against these monster cats. In Yamagata, clever priests have taken to holding two funeral ceremonies for the deceased. The first ceremony is a fake — the casket is filled only with rocks, so if a kasha comes for the body it will end up with nothing. The real ceremony takes place afterwards, when the risk of a kasha encounter is lessened. In Ehime, a head shaving razor may be placed on top of the coffin as against kasha. In Miyazaki, priests chant, “baku ni wa kuwasen” and “kasha ni wa kuwasen” (“don’t be eaten by a baku, don’t be eaten by a kasha”) twice times in front of the funeral procession in order to keeps evil spirits away. In Okayama, the priests play a myōhachi — a type of cymbal used in religious ceremonies — in order to keep the kasha away.
Origin: Kasha were once ordinary house cats. Like other animals, as they age in years and their tails grow longer, cats begin to develop magical powers. Some turn into bake-neko, more powerful cats turn into neko-mata, and beyond that some turn into kasha. Fear of such demonic cats has long existed in Japan, and since ancient times, folk wisdom tells us, “Don’t let cats near dead bodies,” and, “If a cat jumps over the coffin, the corpse inside the coffin will rise.” Fears such as these have given rise to superstitious traditions such as cutting a cat’s tail short in order to prevent it from learning magic.
Last edited by The Omnipedia on Tue Nov 16, 2021 12:25 pm; edited 1 time in total | |
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| | Subject: Re: Youkai Species List Tue Nov 16, 2021 10:32 am | |
| Yuki-Onna Species: Spirit Type: Elemental, Yokai Elemental Affinity: Ice Combat Specialty: Magical Sociability: Reserved, Shy, Solitary, Cold, Gentle, Loving Threat Level: High Habitats: Polar Plaza (Rare), Great Alps (Rare), Hail Valley (Rare) Weakness: None Immunities: Water Element, Fire Element (WIP) Item Dropped: (WIP) Additional Info: Absorbs Ice element. Weapons (WIP) Natural/Signature Abilities (WIP) Yuki-Onna Info The legendary "Snow Woman" yokai, fabled to appear only in icy regions and cause flash-blizzards to mask her appearance. She is an ice spirit that possesses pale blue or white skin and a kimono to match, normally at the base of the white snows that she travels in. Her body is as cold as ice, rumored to be able to go as low as Absolute Zero at her will to prevent heat and fire from harming her, no matter how hot it gets. They appear before those that are lost in the snow and about to freeze to death or die and shelter them from the harsh cold. However, sometimes they are known to eat people and steal children away for themselves. Her breath is just as icy as her body, able to freeze even a still burning fire. One is known to be under the control of Kaerei, however no one knows if there is more than one or not, due to how rarely she appears. She can freeze the heart, mind and soul so that she can get what she wishes if she wishes, but normally does not resort to that unless threatened. If she wishes for one to be lost in the snow, she will create a blizzard imbued with magical power to turn the land into a blizzard labyrinth, where no matter how far you go, you always end up back at her doorstep or in the same place. This is how people get lost and die in the cold. They are related to the 'Ame-Warashi,' and their children are known to be 'Yuki-Warashi.' As they are in such close relations, it isn't uncommon for them to interact with each other, especially on the Spiritual Plane. Tsurara-Onna - Spoiler:
Tsuraraonnaつらら女
つららおんな
Translation: icicle woman
Alternate names: tsurara nyōbō
Habitat: snowy areas; only seen during winter
Diet: loneliness; can also eat ordinary food
Appearance: Tsurara onna are beautiful woman that are created from the loneliness of single men during the winter time. When a man gazes longingly at a strong, beautiful icicle hanging from a roof and reflects upon his loneliness, a tsurara onna may appear shortly afterwards. On the surface, a tsurara onna appears to be an ordinary—though exceptionally beautiful—woman. They are very similar in appearance and behavior to yuki onna, which inhabit the same areas during wintertime. When the winter snows melt and icicles can no longer be seen hanging from roofs, tsurara onna disappear along with the cold weather.
Interactions: Despite their icy origins, tsurara onna can be quite warm and loving spirits. In fact, many stories of tsurara onna involve one which has fallen in love with and married a human. These marriages invariably end in tragedy. The beautiful bride inevitably leaves when the spring comes, leaving her mate confused and heartbroken. And any future encounters the following winter usually do not end well for either party, if the legends are to be believed.
Because they look and behave like ordinary human women, it is often very difficult to identify a tsurara onna. One recognizable warning sign is an unwillingness to enter a bath. Occasionally, stories tell of a woman who refuses to take a bath no matter how much her husband pressures her. Eventually, tired of fighting, she relents and enters the bath. When the husband checks on her later, all he sees are a few tiny shards of ice floating in the tub, and his wife is nowhere to be found.
Legends: There are countless tales of tsurara onna. They are found in every prefecture where snow falls, and each one has its own unique twist. However, there are a few common motifs found in most versions of the story. Many of them are similar or even identical to yuki onna stories. Themes of love, marriage, and betrayal are common.
One iconic example from Echigo Province—modern day Niigata Prefecture—goes like this: a young, single man gazed out his window on a cold, snowy night. He sat there, wistfully admiring the lovely winter scene. He wished in his heart that he could find a wife as beautiful as the icicles hanging from his roof. Suddenly, he heard a knock at his door. A woman’s voice called out, and it was as beautiful and clear as ice.
“Excuse me! I was traveling along this road, but the snowstorm became too fierce and I cannot journey any further. Might I lodge at your house for the night?”
The young man of course accepted (what young man would refuse such a request?), and he was delighted to see the woman’s face was as beautiful as her voice. He worked hard to make sure her stay was as enjoyable as possible.
Several months later, the woman was still staying at the house… In fact, she and the young man had fallen deep in love and she forgot about her journey entirely. They had gotten married and were very happy together.
One spring morning, the beautiful young bride went out shopping. That night she did not return. The young man waited her return night after night. The snows melted, the plum blossoms bloomed, and soon it was spring. The young man asked everyone he met if they had seen his wife. He searched all around, but there was no sign of her at all. Nobody he met could tell him anything either. He slowly forced himself to accept that she had left him. Over time, the young man’s broken heart healed, and he was remarried to young woman from his village.
The following winter, during a snowstorm, the young man found himself looking out the window at the long icicles hanging from his roof. Suddenly, there was a knock at the door. The beautiful woman from the previous winter was standing outside of his house. The young man was shocked.
“I searched for you every day! What is the meaning of this? How could you just vanish like that without a word?” he cried.
The woman replied, “People have different circumstances you know… But we promised to love each other forever. You said that our bond was as long and as solid as the beautiful icicles hanging from your roof. And yet… you have remarried.”
The beautiful woman left the house with a sad look on her face. The young man started after her, when suddenly there was a voice from inside the house. It was his new wife, asking what was going on.
“It’s nothing. Stay inside.”
Suddenly there was loud crash followed by a shriek near the front of the house. The new wife ran to the front door to see what had happened. There, lying in the front yard, was her husband. He was dead, pierced through the brain by an enormous icicle which had fallen from the roof.
Ice spirits that inhabit snowy mountains in the Zipangu region, who are gorgeous women with bluish-white skin that make a beautiful, but cold and sharp impression. They share the same origins as the "yuki-onna" race, who do look quite similar to them, but compared to the gentle-natured yuki-onna, they are far more succubus-like and have a ferocious disposition.The monstrous nature of this race is readily apparent. The "ice mana" contained within them even freezes their own heart, and they're always tormented by feelings of loneliness and desolation. Ergo, they long terribly for the heat that dwells within human men. When a man soon to be prey visits the snowy mountains, they'll try to aggressively launch an attack and violate him, seeking pleasure and debauchery enough to melt their very heart and body.
Just as the name tsurara-onna, "icicle woman", implies, they can convert the ice mana dwelling within them into icicles that they can control. Any prey that resists will have icicles rained down upon him. A man whose body has been pierced by these icicles will not sustain any external wounds, but ice mana will steadily spread throughout his body from the places where he was pierced, inducing feelings of loneliness and desolation so severe that it is hard to resist having his heart frozen. As his heart freezes over time, the man will grow so cold that he will be rendered incapable of thinking about anything, and before long he'll be rendered immobile while curled up and shivering.
The only thing that can thaw the heart once it's been frozen like this is the "warmth" that monsters direct towards men. Until being embraced and violated by them, there will be no warmth in the man's heart. If attacked by a monster in that condition, he'll end up surrendering himself, unable to resist the heat and pleasantness of the warmth of the monster intent on melting his heart and body.
Licking her chops over the frozen treat, the tsurara-onna will then bring him back to her dwelling, and then, when her body indulges in the man's essence and warmth, along with that, the woman will pour insanely lewd heat into the man, and the sex they enjoy will practically make them melt into each other.
They want to be in a state where their frozen body is constantly melted by their husband. Ergo, they're extremely greedy for their husband's "warmth". Whether day or night, they'll lie with him, continuously joining with their husband for as long as possible. Of course, they'll try to spend their life copulating in delirium, showering in his essence, and you can bet whenever there's an opening, they'll snuggle up to him and wrap their arms and legs around him, so as to fully enjoy even the warmth of human skin.
Also, in contrast with their violent disposition, they devotedly serve their husband in a manner befitting of a monster of Zipangu, and can even be meddlesome, but they say that pouring love into their husband in this non-physical manner is also one of the things that makes them feel comfortable and produces heart-melting warmth. It may appear to be lady-like behavior at a glance, but compared to the yuki-onna, who has the skill to cajole a man into desiring her himself and taking her as his wife, the tsurara-onna will push herself on a man and violate him whether he says yes or no, pleasuring his body, and she'll exhaustively serve him whether he wants her to or not, delighting his heart. That's how they roll. Even the way that they devotedly serve their husband according to their own desire is like a "ferocious monster" who loves her husband.
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| | Subject: Re: Youkai Species List Sat Dec 25, 2021 7:20 am | |
| Hinotama Youkai which take the shape of spiritual fireballs, often as the souls of the deceased. Hitodama - Spoiler:
Balls of fire that mainly float in the middle of the night. They are said to be "souls of the dead that have separated from their bodies," which is where their name comes from. They are known commonly as 'Human Souls'. They have a color that is blue, orange, or red, and also have a tail, but it can either be short or long. There are also a few that have been seen during daytime.
Habitat: graveyards and near the recently deceased
Diet: none
Behavior: On warm summer nights, these strange, glowing orbs can be seen floating around graveyards, funeral parlors, or the houses where people have recently died. Most often they are seen just before or after the moment of death, when the soul leaves the body to return to the ether. It is most common to see them at night, though they occasionally appear during the daytime. Rarely, hitodama materialize when a person loses consciousness, floating outside of the body, only to return when the person regains consciousness.
Hitodama are harmless, and it is important not to confuse them with other, potentially deadly fireball yōkai. Hitodama can be distinguished from other hi no tama by the distinctive tails of light which trail behind them.
Onibi - Spoiler:
They are the spirits born from the corpses of humans and animals. They are also said to be resentful people that have become fire and appeared.
Translation: demon fire
Habitat: grasslands, forests, watersides, graveyards
Diet: life energy
Appearance: One of the more dangerous types of fireball yōkai, onibi are a beautiful, but deadly phenomenon. Their name means “demon fire,” and they certainly earn that moniker. They look like small balls of flame, usually blue or blue-white (red and yellow onibi are less common), and appear in groups of twenty to thirty orbs. The orbs can range in size from three to thirty centimeters, and usually float around at eye-level. They appear in places surrounded by nature—most often during the spring and summer months, and particularly on rainy days.
Onibi are found all over Japan. In some areas, they manifest the faces and even voices of the victims whose life force they have drained.
Interactions: Onibi do not create much heat, but the orbs possess a different danger. Living creatures that draw too close are swarmed by dozens of orbs, which drain away the life force from their victims. Soon nothing is left but a dead husk on the ground. During the night, onibi are often mistaken for distant lanterns, and people have vanished into the forests chasing after these phantom lights. Travelers should take care not to be lead off their paths to their deaths by demon fire.
Origin: Onibi are born out of the dead bodies of humans and animals. It is not known what causes onibi to develop; sometimes they appear and sometimes they do not. Intense grudges and malice are also able to create onibi.
Asobibi (遊火, "play fire")
It is an onibi that appears below the castle and above the sea in Kōchi, Kōchi Prefecture, and Mitani Mountain. One would think that it appeared very close, just for it to fly far away, and when one thinks that it has split apart several times, it would once again all come together. It is said to be of no particular harm to humans.
Inka (陰火, "shadow fire")
It is an onibi that would appear together when a ghost or yōkai appears.
Kazedama (風玉, "wind ball")
Sōgenbi (叢原火 or 宗源火, "religion source fire")
Chōchinbi - Paper Lantern Fireball Spirits
Zannenbi (残念火, lit. "disappointment fire")
Kosenjōbi - Spoiler:
Kosenjoubi古戦場火
こせんじょうび
Translation: ancient battlefield fire
Alternate names: kosenjō no hi
Habitat: ancient battlefields
Diet: none
Appearance: Kosenjōbi are a type of onibi, or demon fire. They gather in places were bloody battles have been fought. Kosenjōbi appear as countless orbs of flame which float about aimlessly through the air.
Behavior: Kosenjōbi are formed from the blood of the countless warriors and animals which died in battle and never passed on to Nirvana. The blood soaks into the earth and rises up into the air at night. It creates fiery shapes. Kosenjōbi occasionally take on the form of wounded warriors and animals. These phantoms search for their missing body parts or just wander forlornly across the battlefield.
Though eerie to look at, kosenjōbi do not harm the living.
Abura akago - Spoiler:
They are a type of hi no tama, or fireball, but can also take on the shape of a baby.
Translation: oil baby
Habitat: human-inhabited areas
Diet: lamp oil
Behavior: Abura akago first appear as mysterious orbs of fire which float aimlessly through the night sky. They drift from house to house and—upon entering one—transform into small babies. In this baby form, they lick the oil from oil lamps and paper lanterns, known as andon. They then turn back into orbs and fly away.
Origin: Like many other oil-related yōkai, abura akago are said to originate from oil thieves. While the particular circumstances of these oil thieves are lost to time, they mirror so many other yōkai that we can infer that these thieves died and—instead of passing on to the next life—turned into yōkai as a penalty for their sins.
Kitsunebi (Foxfire) - Spoiler:
Called the fabled 'Will-o-Wisp' and sometimes just 'Wisp' for short, these elemental entities are born from the innate fiery energy of the Youko. Some are born from the energies of the swamp itself, and some are born from lingering spirits, but most are from the Youko and are their servants. They are made of pure spiritual flames that are normally the ominous color of blue, purple or green, and take on a Youko-like appearance. Because they are part 'elemental' and part 'Ignis,' they have very good control over fire and can change any fire into a Foxfire for their use, normally altering its color in the process.
A surplus of them appear around Youko with many tails and feed off of their energy, growing more powerful as they have more tails. They are usually created with the intention of doing something, and the Kitsune do not ever create one without a purpose. A typical Youko, however, may do so, and in turn release stray Foxfires to go reproduce with other elementals of fire, such as Djinn. This brings many powerful offspring.
Haka no hi - Spoiler:
Hakanohi墓の火
はかのき
Translation: grave fire
Habitat: tombs, graveyards, and burial grounds
Diet: none
Appearance: Haka no hi are mysterious, supernatural fires, or kaika. They spout forth from the base of graves.
Origin: The cause of haka no hi is unknown. It is commonly believed to be a result of failure on the part of the grave’s owner to reach enlightenment and pass on to Nirvana. The flames are thought to be residual energy from worldly attachments, or else feelings of grudge or resentment, coming from the remains interred in the grave.
Sōgenbi Sougenbi叢原火 or 宗源火 そうげんび Translation: Sōgen’s fire Habitat: spotted at Mibu-dera in Kyoto Diet: none Appearance: Sōgenbi is a type of hi no tama, or fireball yokai. It appears as the anguished head of an old monk, covered in flame, and flying about the sky. Legends: Long ago, at the temple of Mibu-dera in southern Kyoto there lived a monk named Sōgen. Sōgen was a wicked monk, for he would steal money out of the temple’s saisen bako, a large wooden box which holds offerings. He also made off with precious oil, which was to be used as an offering for the gods, and sold it in secret, keeping the money for himself. This went on for many years, until eventually Sōgen grew old and died. Because of his wickedness, he was reborn in hell to pay for his sins. Shortly after his death, it was said that the flaming head of old Sōgen could be seen floating about in the vicinity of Mibu-dera. Tengubi 天狗火 てんぐび Translation: tengu fire Alternate names: tengu no gyorō, taimatsu maru Habitat: riversides Appearance: Tengubi is a fireball phenomenon seen near rivers in Aichi, Shizuoka, Yamanashi, and Kanagawa Prefectures. It appears as one or more (up to several hundred) reddish flames which float about in the sky. These supernatural fires are said to be created by tengu. Behavior: Tengubi descends at night from the mountains to the rivers. Often it starts as a small number of fireballs which split into hundreds of smaller flames. These flames hover above the water for some time, as if dancing. Afterwards, they return to the mountains. Interactions: In most cases, humans who witness tengubi invariably meet with disaster—usually in the form of a serious illness contracted shortly after the encounter. Because of this, locals who lives in areas where tengubi is common greatly fear this phenomenon. If a local happens to see a tengubi, they will immediately drop prone and hide. Oftentimes they will cover their heads with their shoes or sandals. Occasionally, tengubi can he helpful to humans. During times of drought, it was common for rice farmers to secretly steal water from their neighbors by redirecting water from the canals into their own fields during the night. This caused a great deal of conflict among the people involved. However, when tengubi appeared above the canals, would-be thieves were thwarted—either out of guilty consciences or because the light from the tengubi made it impossible to sneak around. Origin: Tengubi is created by kawa tengu—”river tengu” who prefer the riversides over the deep mountain valleys where tengu normally live. It is used by these tengu to catch fish at night. For this reason it is also known as tengu no gyorō (“tengu fishing”). Toriyama Sekien included this phenomenon in his book Hyakki tsurezure bukuro under the name taimatsu maru (taimatsu meaning “torch,” and maru being a popular suffix for boys’ names). He described it not as a tool for tengu to help with fishing, but as a way for them to hinder and interfere with the religious practices of ascetic monks. Legends: Long ago, tengubi was frequently seen in the villages of Kasugai City, Aichi Prefecture. One night, a villager was caught out in the mountains in a sudden thunderstorm. It was cold, and too dark to find his way back home, so he took shelter under a tree and shivered. Before long, mysterious fires began appearing around him. Not only did they warm his chilled body up, but they provided enough light for him to find the road and make it safely back to his village. It was a common superstition in that village not to go outside of your home on nights when tengubi appeared. If you did, it was said that you would be spirited away into the mountains. One night a particularly foolhardy young man defied the superstition. He walked out of his house, faced the tengubi, and called out, “If you can take me, come and get me!” Suddenly, a large black shape appeared out of nowhere and grabbed the young man. It picked him up and flew away into the mountains. The young man was never seen again. | |
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| | Subject: Re: Youkai Species List Sat Dec 25, 2021 7:22 am | |
| Abura sumashi
Translation: oil presser
Habitat: mountain passes; native to Kumamoto
Diet: unknown
Appearance: The abura sumashi is a rare yōkai native to Kumamoto Prefecture. It looks like a squat humanoid with a large, ugly head like a potato or a stone. It wears a straw-woven raincoat. Abura sumashi are extremely rare, only found deep in the mountains or along mountain passes in the southern parts of Japan—throughout the range where wild tea plants grow.
Behavior: Very little is known about the lifestyle and habits of this reclusive yōkai. The most well-known abura sumashi lives in the Kusazumigoe Pass in Kumamoto, but only ever appears briefly to travelers. Occasionally, an old grandmother walking the pass with her grandchildren will say, “You know, a long time ago, an abura sumashi used to live in these parts.” A mysterious voice will call out in reply, “I still do!” On rare occasions the abura sumashi will appear to the travelers, materializing out of thin air.
Origin: The name abura sumashi means “oil presser,” and comes from the act of pressing oil out of the seeds of tea plants which grow in Kumamoto. Though its origins are a mystery, it is commonly believed that abura sumashi are the ghosts of oil thieves who escaped into the woods. Oil was a difficult and expensive commodity to make. It required time and hard work to extract it from tea seeds, so its theft was a serious crime. Oil thieves who went unpunished in life reincarnated as abura sumashi—a divine punishment for their sins. | |
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| | Subject: Re: Youkai Species List Sat Dec 25, 2021 7:47 am | |
| Akaname 垢嘗 あかなめ Translation: filth licker Habitat: dirty baths, filthy toilets, abandoned homes Diet: slime, mold, scum, hair, human waste, etc. Appearance: Akaname are small, goblin-like yōkai which inhabit only the dirtiest homes and public baths. They are about the size of a child or a small adult, though they generally appears much smaller due to their hunching posture. Akaname have a mop of greasy, slimy hair on the tops of their heads. Their bodies are naked, and their skin is greasy like their hair. Akaname come in many colors and varieties, ranging from a dark, mottled green reminiscent of mold, to the ruddy pink of bedsores. They come in both one-eyed and two-eyed varieties, and can have anywhere from one to five fingers and toes. All akaname have an extremely long, sticky tongue. They use this to lap up the slime, grease, hair, and other filth found in bath houses and behind toilets. Behavior: Like cockroaches, rats, lice, and other pests, akaname detest clean, well-kept homes. They only appear where the owners show a complete lack of sanitary discipline. Akaname are shy and stay clear of humans, scattering in the light like cockroaches. They spread disease, so it is a good idea to keep bathrooms and houses clean enough that akaname do not wish to settle down. Akaname are humanoid monster girls from the Zipangu Region, notable for their extremely long tongues. Like many of the Zipangu monsters, they are not especially violent, although, entranced by the scent of men to human settlements, they lurk in wait to pounce on their victims. During sex, they like to lick their victim all over, tasting his sweat. In this way they are similar to beelzebubs and certain slimes. A monster characterized by having a long, skinny tongue that inhabits the Zipangu region. As their name suggests (akaname means "filth licker"), they mainly feed on the "filth" of human men. They make their flexible tongue crawl all over a man's body, licking up every bit of filth. They tend to prefer unhygienic, mentally- or physically-fatigued men. They suddenly appear out of nowhere in human settlements, lured by the scent of men, and wait for their prey by lurking in bathrooms, etc. They have a slippery personality that is difficult to assess. They outwardly behave in a teasing manner, but their true nature is very obsessive and lustful. Their tongue-usage matches their personality, and when one thinks they've licked all over every inch of the male body, they'll rub their face against the delicious places where it's especially easy for filth to accumulate such as the armpits, the penis, etc., and continue licking deliberately and persistently, intent on spending plenty of time savoring the aromatic taste and scent. The caressing of their alluring tongue alone is enough to easily lead a man to ejaculation. The kind of "filth" they prefer isn't simply what is generally known as "filth". Just as monsters are always continually releasing demonic energy, humans also excrete their old essence outside of the body as it becomes unneeded when it is replaced by new essence produced inside the body. Part of it sticks to the body as invisible "filth". Of course, they love the fresh essence contained in semen, etc., as well as the ripened essence that became filth. They say it has a thick taste that sticks inside their mouth. Additionally, the demonic energy rubbed into a man's body by their tongue has the effect of boosting the metabolism. A man's body will start to work hard producing new essence and releasing the old as filth, resulting in a treat for them. Men who become their husband and get licked all over like crazy on a daily basis will always maintain a fresh supply of essence, which is their vital energy, and harmful waste will be continually excreted outside the body, so the mind and body become active, the body becomes healthy and fatigue will recover rapidly. Stamina increases, as well as lust, and one will be able to live enjoyably. However, perhaps because of becoming used to the situation, just like people who experience an unpleasant feeling if they don't bathe every day, they end up feeling awful if they don't have their entire body licked all over by the akaname every night. In line with their true nature, they obsessively and persistently shower the man they recognize as their husband with affection. They love to wrap each others' bodies together. Of course, they like to have sex, wrapping their arms and legs around a man's body, and wrapping their vaginal walls around the penis. They're ravenous, and they want more than just the member, for even while essence is being poured inside their womb, they'll wrap their long tongue around a man's body and his tongue, sipping sweat and filth along with semen, hungrily tasting their husband's body. Also, the act of intertwining tongues is one of their biggest displays of affection, equivalent to sex. Given the chance, they'll slip their tongue into their husband's mouth along with a deep kiss and lick every inch inside while wrapping their tongues together, melting their husband's rational mind. Aka shita - Spoiler:
赤舌
あかした
Translation: red tongue
Alternate names: aka kuchi (“red mouth”)
Habitat: rice fields and farming villages; commonly found in Tsugaru
Diet: farmers
Appearance: Aka shita is a mysterious spirit which takes the form of a dark cloud with sharp claws, and a hairy, bestial face. Its most prominent feature and namesake is the long, bright red tongue that lolls from its mouth. Only the shape of its hairy, monstrous face and long, bestial claws are known. The rest of its body is perpetually hidden inside of the dark, black clouds in which it lives.
Behavior: The aka shita appears during the summer months, when rain and water are at their highest demand to ensure a successful growing season. They are agents of retribution, primarily known as punishers in water disputes. Because plenty of water is essential for keeping rice paddies flooded, Japan’s farmlands are interlaced with an intricate series of interconnected aqueducts and canals meant to deliver water to all of the farmers equally. In times of drought, however, a wicked farmer may open up the sluice gates and drain his neighbor’s water into his own field. Such a serious crime can cost a family its livelihood, and water bandits face the violent wrath of their neighbors. Some clever water thieves are never caught, and may think they’ve gotten away with their crime. But then the aka shita appears, and drains the water from the water thieves’ fields and snatches them up with its long, red tongue.
Shitanaga uba 舌長姥 したながうば Translation: long tongued old woman Habitat: isolated hovels deep in the mountains Diet: human flesh Appearance: Shitanaga uba look like elderly women. They live in dilapidated hovels deep in the mountains. They feed upon lost travelers by licking the flesh and blood from their bodies using their extremely long tongues which can be over 1.5 meters long. Interactions: Shitanaga uba are known to cooperate with other yōkai—shunobon being the most famous example. They can also be found in the employ of powerful spirits such as Kame hime of Inawashiro Castle. Legends: One cold autumn evening, two men traveling from Echigo to Edo found themselves lost in the mountains. Night was fast approaching, when up ahead they spotted a lonely, crooked, old cottage alongside the road. They knocked on the door of the cottage and begged for shelter for the night. An old woman in her seventies was inside, spinning cloth from ramie. She welcomed the two men into the hovel, and did her best to make them comfortable. She put some dried leaves into the hearth to start a fire, and boiled water to make tea. The two men were grateful for the simple hospitality, and soon fell asleep. One of the travelers awoke from his slumber with a funny feeling. Squinting in the darkness, he thought he saw the old woman leaning over his traveling partner and licking his face with an impossibly long tongue. The man was startled and coughed, and suddenly the old woman moved back to the hearth and nonchalantly continued spinning ramie. A moment later their was a gruff voice at the window: “Oi, shitanaga uba! It’s shunobon. What’s taking you so long? Let me give you a hand.” Another monster entered the hovel. It stood about two meters tall and had a large scarlet face that resembled a lacquered tray. The traveler drew his sword and jumped at the shunobon. As he slashed, the spirit vanished into thin air. Meanwhile, the old woman grabbed the sleeping companion and ran out the front door. An instant later, the entire hovel vanished, and the traveler found himself in the middle of an abandoned field. Alone, helpless, and lost in the dark, the man curled up in the roots of a tree and slept. When morning came, there was no sign of the hovel or the old woman. In a thicket nearby, he discovered the remains of his travel companion: a bleached white skeleton, licked completely clean. Tenjōname Tenjouname天井嘗 てんじょうなめ Translation: ceiling licker Habitat: cold, dark homes with tall ceilings Diet: dirt, dust, and ceiling grime Appearance: Tenjōname is a tall yōkai with a very long tongue. It appears in houses with tall ceilings, particularly in the cold months when light cannot reach all the way to ceiling and casts weird shadows into the rafters. It’s body is covered with strips of paper which resemble a matoi—the paper flags carried by Edo period firemen. Behavior: Tenjōname is named for its primary activity: licking ceilings. The older a house gets, the more dust and grime collects in hard-to-clean places such as the ceiling. This attracts tenjōname, who lick the dirty ceilings to feed on the filth. The telltale sign that a tenjōname has been licking a ceiling is the appearance of dark stains and splotches on ceilings, walls, and support pillars. Origin: Tenjōname first appears in Toriyama Sekien’s Hyakki tsurezure bukuro, although its appearance seems to be inspired by older yōkai scrolls. Like many of the entries in that book, it appears to be a pun based on one of the essays in Yoshida Kenkō’s Tsurezure gusa. Essay number fifty five gives advice on building a house, and states that too high a ceiling would make winters feel too cold and lamplight seem to dark. Toriyama Sekien references this essay in his description of tenjōname. Although it is not specifically stated, based on its appearance and the fact that most of the yōkai in Hyakki tsurezure bukuro are tsukumogami, it is likely that tenjōname is a transformed matoi. Legends: Since tenjōname was created in the 18th century, older folktales about it do not exist. However, since then a number of stories have been invented. One such story claims that a samurai from Tatebayashi Castle (the ruins of which are in present-day Gunma Prefecture) captured a tenjōname and used it to clean all the spiderwebs and grime from the ceilings of the castle. More recent legends claim that the stains left by tenjōname take the form of hideous human faces. Staring too long at these stains—particularly when they appear above your bed—can lead to madness and even death. | |
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| | Subject: Re: Youkai Species List Sat Dec 25, 2021 8:14 am | |
| Amabiko アマビコ あまびこ Translation: unknown; varies from place to place depending on the kanji used Alternate names: amabiko nyūdō Habitat: oceans Appearance: Amabiko are mysterious yōkai which emerge from the sea to deliver prophecies. They look and apelike, with protruding mouths, large round eyes, and big ears. Their bodies are covered in thick, long hair. They are usually said to have three legs, although some sightings of four-legged amabiko have been reported. Behavior: Very little is known about amabiko, as they have only appeared a few times in history, and only briefly. They live in the seas around Japan, and have been spotted in Kyūshū as well as along the Sea of Japan coast. All amabiko sightings follow the same pattern: an amabiko emerges from the sea and delivers a prophecy. It foretells a period of bountiful harvest, followed by a period of disaster and disease. It instructs people to copy its image to use as protection against disease. Then it disappears. Origin: During the latter half of the 19th century, Japan experienced a number of severe epidemics. It was believed that evil spirits were responsible for spreading disease, and that an effective way to keep them away was to display pictures of powerful good spirits. During this time there were a large number of sightings of prophetic savior yōkai, all of whom fall into the same pattern as amabiko. These yōkai appear briefly, present a prophecy, and then vanish. Newspapers circulated their stories, along with illustrations of the yōkai for people to hang in their homes as protective charms. Other famous soothsaying yōkai include amabie, hakutaku, hōnengame, jinja hime, and kudan. Of these, amabie’s story and physical description are so similar to amabiko’s that it has been suggested that they may actually be the same yōkai. Amabie may have been created as a result of confusing between the characters コ (ko) and エ (e), which look similar in handwritten script. Amabiko’s name has been written using a number of different kanji combinations, so the meaning varies from place to place. 尼彦 (nun boy) 天彦 (heavenly boy) 海彦 (sea boy) and 天日子 (sunlight child) have all been used to write its name. However, amabiko is usually written phonetically rather than with kanji, so the meaning of its name remains vague. Amabie - Spoiler:
Amabieアマビエ
あまびえ
Translation: unknown; possibly a misspelling of “amabiko”
Habitat: oceans
Diet: unknown
Appearance: Amabie is a mermaid-like yōkai with a mixture of human and fish features. It has long hair and a scaly body. It has a beak-like mouth, and three legs. It glows with a bright light that can be seen from the shore. They are auspicious yōkai—keeping a picture of an amabie can protect you from disease.
Origin: Little is known of the amabie’s characteristics. However, its story is very similar to other prophetic yōkai such as jinja hime and kudan, which deliver a prognostication and then disappear. These yōkai began appearing during a period when diseases like cholera were killing people all over the world. Images of protector yōkai that could be used as charms against sicknesses were in high demand. It is very possible that amabie was a sort of copycat yōkai, following the trends of the time.
The origin of the name amabie is a mystery. There is only one record of amabie in existence, and it appears very similar to another yokai with a similar name: amabiko. There are numerous recorded amabiko sightings, and all of them are minor variations on the same theme: a three-legged creature that appears on the water to deliver a prophecy about abundant harvests and disease. Similarly, amabiko instructs people to spread its image around to protect them from the disease. “Amabie” may have been a simple typographical error, or else it may be a regional variation of the amabiko.
Legends: The only recorded sighting of an amabie comes from Higo Province (present-day Kumamoto prefecture) in April of 1846. For some nights in a row, a bright light could be seen in the waters off shore. One night, a government official went out to see to investigate the strange light. When he approached, a strange creature appeared to him. The creature introduced itself as an amabie. It told the government official that a six-year bumper crop was coming. It also said that should there be an outbreak of disease, he should immediately show the amabie’s picture to people everywhere, as it would protect them against harm. After that, the creature returned to the sea. Shortly after, the amabie’s story along with a woodblock print image of it was featured in the newspaper to be distributed to as many people as possible.
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| | Subject: Re: Youkai Species List Sat Dec 25, 2021 9:36 am | |
| Appossha
Apposshaあっぽっしゃ
Translation: from a phrase meaning “give me mochi”
Habitat: underwater, in the Sea of Japan
Diet: omnivorous
Appearance: The appossha is a scary monster which appears in the village of Koshino in Fukui prefecture. It resembles a red oni, with a large head and dark, kelp-like hair. It wears the clothing typical of a workman.
Interactions: Appossha live in the Sea of Japan off of Fukui prefecture. They appear on land once a year, on Koshōgatsu—a holiday celebrating the first full moon of the lunar new year. On this night, the appossha crawl out of the sea and wander the village streets, banging iron tea kettles and chanting, “Appossha!” The travel from house to house, demanding food and threatening children. They ask each house if there are any ill-mannered children living there that they can take back to the sea with them. Once a household’s children have been thoroughly scared, the parents give a gift of mochi to the appossha and it leaves.
Origin: The appossha tradition is said to come from long ago, when a sailor from a foreign land was shipwrecked and swam ashore in Fukui prefecture. He traveled from door to door begging for food. The name “appossha” is thought to be a heavily accented variation of the foreigner’s words, asking for some mochi to eat: “Appo (mochi) hoshiya (want).”
The appossha is part of a family of oni-like yōkai which are found all over Japan, but especially along the Sea of Japan coast. The namahage of Akita Prefecture are the most famous example. In nearby Ishikawa and Niigata Prefectures, similar yōkai named amamehagi can be found. In Yamagata they are known as amahage. Although the minor details (such as where the yōkai come from) differ, the key parts of each story are the same: these yōkai come from the wilderness around the new year, scare young children, and leave once offered a gift from the villagers.
Appossha are an example of a type of creature called a marebito. In Japanese folk religion, marebito are divine spirits—demons, gods, or otherwise—which come from the world of the dead to visit our world at set times. Some deliver prophecies or bring gifts, others bring disaster. The strange foreign spirit is welcomed as a guest, fed, sheltered, and treated kindly and respectfully. Sometimes they are revered as gods. Their coming is often welcomed in the form of festivals and rituals. Although the marebito folk religion is no longer practiced today, aspects of it are still a visible part of Japanese culture. Yōkai like the appossha and namahage, and festivals like Obon have preserved many of the elements of this ancient folk religion.
Namahage
Namahage
生剝
なまはげ
Translation: from a phrase meaning “peeled blisters”
Alternate names: amahage, amamehagi, namomihagi, appossha
Habitat: mountainous regions in northern Japan
Diet: omnivorous
Appearance: Namahage are a frightful demon-like yōkai which live in the mountains along the northern coast of the Sea of Japan. They look like oni, with bright red or blue skin, wild hair and eyes, large mouths full of sharp teeth, and often have horns sprouting from their forehead. They wear straw leggings and raincoats, and carry large blades.
Interactions: Once a year, during koshōgatsu—the first full moon of the New Year—the namahage descend from the mountains to scare villagers. They go from door to and brandish their knives, saying things like, “Any bad kids here?” They particularly enjoy scaring small children and new brides. Despite their ferocious appearance and behavior, they are actually well-meaning yōkai. They are sent down from the mountain as messengers of the gods to warn and chastise those who have been lazy or wicked.
Origin: The name namahage comes from another taunt the namahage use: “Have your blisters peeled yet?” In the cold winter months, a lazy person who spent all of his or her time in front of the fireplace would get blisters from being too close to the heat for too long. Namomi is a regional name for these heat blisters, and hagu means to peel. The combination of those words became namahage.
Today, the namahage play a major part in New Year’s festivities in Akita Prefecture (old Dewa Province). Villagers dress up in straw raincoats and leggings, don oni masks, and wield large knives. They go from house to house and play the part of namahage. Residents visited by these namahage give presents such as mochi to their “guests,” while the namahage chastise kids and warn them to be good. Newlywed couples are also harassed by these namahage. They are expected to give an account of all of the evil deeds they did during their first year together, as well as serve sake and food to the namahage before sending them off.
While the name namahage is unique to Akita Prefecture, very similar yōkai are known by many different local names in neighboring regions: in Yamagata Prefecture they are known as amahage, in Ishikawa Prefecture they are known as amamehagi, and in Fukui Prefecture they are known as appossha. | |
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| | Subject: Re: Youkai Species List Sat Dec 25, 2021 10:03 am | |
| Azuki arai 小豆洗い あずきあらい Translation: the bean washer Alternate names: azuki togi (“bean grinder”) Habitat: remote forests; found throughout Japan Diet: unknown, but probably includes azuki beans Appearance: Azuki arai are mysterious yōkai encountered in mountainous regions all across Japan. They have many regional nicknames, a common one being azukitogi. These yōkai live deep in forests and mountains, spending their time near streams. Few actual sightings have been recorded, but they are said to be short and squat, with big, round eyes, and overall resembling Buddhist priests. They appear full of mirth with silly smiles and large hands with only three fingers. Behavior: Azuki arai are more often heard than seen. Their main activity seems to be washing red azuki beans by the riverside while singing a dreadful song interspersed with the “shoki shoki” sound of beans being washed in a basket: Azuki araou ka? Hito totte kuou ka? (shoki shoki) Shall I wash my red beans, or shall I catch a human to eat? (shoki shoki) Interactions: Passersby who hear an azuki arai singing usually slip and fall into the river. The noise from the splash scares the yōkai away. Nearly all encounters with azuki arai are purely auditory; they are notoriously shy, and do all they can to avoid being seen. Their uncanny ability to mimic the sounds of nature and animals helps them to hide. Because of their elusiveness, spotting an azuki arai is supposed to bring good luck. Azuki babā - Spoiler:
小豆婆
あずきばばあ
Translation: the bean hag
Alternate names: azukitogi babā (“bean grinding hag”)
Habitat: forests and occasionally villages in Northeast Japan
Diet: humans, and probably also azuki beans
Appearance: The people of Miyagi Prefecture tell of a much more sinister member of the azuki family of yōkai. Rather than the benign and cute azuki arai known throughout the country, this northeastern variation takes the form of a fearsome old hag dressed all in white, singing in a husky, ugly voice. Azuki babā appear only at twilight—particularly on rainy or misty autumn nights. Their song is similar to the azuki arai’s, except that azuki babā follow through on the threat to catch and eat humans.
Behavior: Witnesses of azuki babā describe an eerie, white glow visible through a thick, white mist. From the mist, they hear the husky voice of an old hag singing her ghastly song and counting beans as she washes them in the river with a strainer. Those who don’t turn away at this point never make it back.
Interactions: Azuki babā are rarer than their harmless, bean-washing counterparts. Despite their ferociousness, they are mostly found only in stories used to scare children into behaving properly. Of all the variations of azuki-related yōkai, this one is the most likely to be a shape-shifted evil itachi, tanuki, or kitsune imitating the harmless azuki arai to attract a curious child to catch and eat.
Azuki hakari - Spoiler:
小豆はかり
あずきはかり
Translation: the bean counter
Habitat: rural villages, homes, attics, and gardens
Diet: unknown
Appearance: A possible relative to azuki arai are the azuki hakari, or “the bean counters.” A poltergeist found in some homes and temples, these yōkai are known only by the sounds they make. They are said to dwell in attics or gardens, and are most active at night. Azuki hakari have never been seen directly—only heard. Though similar in name and habit to their azuki-related cousins, azuki hakari have traits distinct enough to classify them as separate yōkai.
Behavior: Azuki hakari appear in homes late at night, after midnight. An encounter usually begins with the sound of heavy footsteps in the space between the attic and the roof. Shortly after, a rhythmic sound like dried azuki beans being scattered can be heard against the windows or sliding doors leading outside. The sound grows progressively louder, and gradually changes into the sound of splashing water, then finally to the sound of geta—Japanese wooden sandals—walking just outside the room. Opening the doors or windows causes the noise to stop, revealing no sign of any creature; nor any beans or puddles or markings
Because of the difficulty of direct observation of all azuki spirits, it is likely that some of the stories about azuki arai may in fact be about encounters with azuki hakari, especially those which take place near homes or away from rivers.
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| | Subject: Re: Youkai Species List Tue Dec 28, 2021 3:52 pm | |
| Ittan momen
一反木綿
いったんもめん
Translation: one tan (about 28.8 cm by 10 m) of cotton
Appearance: Ittan momen are long, narrow sheets of cloth normally used to make clothes, but reanimated as tsukumogami. They are native to Kagoshima, and can be seen flying through the sky at night.
Behavior: Ittan momen attack by wrapping their bodies around a person’s face and neck, strangling or smothering them to death. As far as tsukumogami go, they are fairly malicious and even deadly.
It's very difficult to tell what they're thinking: they may attack when they spot human men, they may just fly around in the sky, and sometimes they space out when they get stuck on something.
When they fly up to a man on a whim, they will bind him by wrapping around him with their cloth body and attempt to have intercourse. At a glance, it looks like they only have a body of thin cloth, but as soon as their cloth coils around and clings to something; it makes the outline of an alluring woman's body emerge on the other side. Nothing should exist on the other side, but it certainly does feel as though a woman's body really exists from the feeling one gets as one's fingers sink in when touching over the cloth. In fact, it's all just the use of demonic energy and the cloth body to recreate the resilience, feeling, and weight of a woman's body. They skillfully produce a body by winding their own cloth with their demonic energy.
Though the ittan-momen's body is made of cloth, the texture of her lower body is unmistakably a woman's as she engulfs the man's sex.
For that reason, sensory organs and so on are on their cloth part, which is their original body. Unlike an ordinary woman's body, the cloth body doesn't have different functions and sensitivity in each part. As for the woman’s body created by winding cloth, the vagina, mouth, breasts, and buttocks are of course semen milking organs and erogenous zones for pleasuring and making love with men, but so is the rest of it, including even the face, hair, armpits, belly button, etc. The cloth has such an exquisite feel to it that men who are their husbands unanimously claim that they spontaneously get the urge to rub cheeks with them, and it really shows its stuff when it comes to fondling men. If the body is rubbed, unlike other cloth and human skin, while it is still soft and smooth, there is also a feeling like occasionally getting stuck that produces stimulation which induces pleasure in a man's body.
If one inserts his penis in the area formed by triangular creases which corresponds with the vagina of an ordinary woman's body, even though it's over the cloth, there’s a feeling of heat and wetness as the penis plunges inside as if it were real. When taking in a penis, the cloth changes shape to match it, and when they rock their hips, at the same time, the cloth enveloping the penis can freely stroke it. This results in a two-fold pleasure that‘s like being milked by a vagina and caressed at the same time, which causes most men to ejaculate at once, staining their cloth with cloudy white semen.
Since it's made of cloth, a man's semen will easily soak into their body, and any spot on the cloth, any spot on their body, can absorb semen with extremely high efficiency. For that reason, even though they may look silly when wrapping their cloth body around their husband and sleeping happily, or swaying with just a bit of their cloth fastened to their husband, they do possess high magical power from having sex with their husband again and again, and despite appearances, no small number of them are great yokai.
When monsters obtained their current female bodies, the ittan-momen ended up with a half-baked body made of cloth, but it seems they themselves are actually very pleased with their form. What they say is that since their thin cloth body can easily soak up semen, they can easily have their husband‘s semen permeate through their entire body, literally staining themselves completely with their husband so they can immerse themselves in happy feelings all the time. | |
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| | Subject: Re: Youkai Species List Tue Dec 28, 2021 4:12 pm | |
| Kejourou Translation: hairy prostitute Habitat: brothels, red light districts Diet: young, virile men Appearance: Kejōrō is a prostitute whose face and body are hidden behind a curtain of long, matted black hair. She appears in red-light districts and brothels. In most stories, it is only the hair on her head that is disturbingly thick and long, but in some stories, her whole body is covered in thick hair, like some kind of beast. Interactions: A kejōrō’s victims are the young men who frequent brothels and red light districts. Thinking he sees a girl that he recognizes from behind, a man runs up to the kejōrō to speak with her. When she turns around, her face and body are covered by a thick mat of hair, hiding all of her features. Her victim is shocked by the horrible, hairy monster in front of him, giving her time to attack her victim, tangling him up in her hair and using it to slice him up. Despite this, reports of kejōrō-related fatalities are very rare. Despite her horrible appearance to humans, the kejōrō is said to be quite popular with yokai. So popular, in fact, that male yokai frequently fight each other over her, competing for her affection. Kejōrō seem to return this devotion as well; in some stories, a kejōrō will cut off her hair and send it to her lover (human or yokai), or tattoo his name into her skin to prove her undying devotion to him. ORIGIN: The earliest records of kejōrō go back to Toriyama Sekien’s “One Hundred Demons of the Past and Present.” There is some debate over his original description as to whether the kejōrō has a normal face under the matte of hair, or whether she is a faceless monster, related to the nopperabō or the ohaguro-bettari, with various yokai researches weighing in on either side of the question. Noted for their incredibly long and prehensile hair. As with most Zipangu monsters, Kejourou are very well-behaved and civilized creatures; instead of attacking human men, they can often be found hiring themselves out as prostitutes to find a partner for life. While as a Majin-type Monster they tend to look identical to human women, a Kejourou's most defining trait is their long hair. Not only is their hair fully prehensile, but it is also extremely high-quality hair. A Kejourou's hair is noted to feel like "silk of the highest grade", and has an incredibly arousing fragrance. Indeed, a Kejourou can make a man ejaculate just by caressing him with their hair. Clad themselves in a voluptuous atmosphere that stands out. They have an appearance close to that of humans, but they have long, beautiful hair with an alluring charm that is inhuman. Many of them slip into human settlements and live there. Aside from appearing before men they like, they also sometimes blend in among human prostitutes. Their hair is full of sex appeal and magical energy, and it has the power to bewilder men. Their alluringly fluttering hair captivates the eyes, and the fragrance that softly floats from there tickles the nostrils, charming them. Their hair is alluring to men, who will unwittingly experience desire and arousal. They can freely manipulate this hair, and they can make it coiled around and cover a man's entire body. If bundled, their hair feels like silk of the highest grade, and being caressed by it causes an attack of pleasure that seems to coil around the male body. If they seize the penis with their hair, it's unbearable, and it'll spurt out semen, and end up sullying the beautiful hair. Their hair is also their essence absorption organ and by sipping essence after men ejaculate in it, it's alluring charm increases even more, and becomes even more beautifully fascinating. As it grows more and more attractive, men become so enthralled by it that we can even say it becomes the primary focus of their affection. They'll start to run their fingers through the hair and stroke it whenever they are free to do so, and ultimately they'll want to put their face in the hair and sniff it's fragrance all day long. Their hair can experience sense such as taste and touch for the sake of enjoying sex with men. When they feel their beloved man touching their hair and putting his face in it, they experience ecstasy, and if semen is released into their hair, the delicious taste of semen staining each and every hair is followed by a dream-like rapture, and a sensation as if they're being dominated by the man's semen. Also, if their hair coils around the entire body, enveloping it completely, a feeling of relief and ecstasy engulfs the man, as if his entire body is gently being embraced. If one has sex in this state and ejaculates inside of them, one can obtain pleasure far beyond that of a normal ejaculation. And the pleasure grows more potent in proportion to the degree a man is fixated on their hair. They have a custom of cutting a lock of their hair off and handing it over as proof of fidelity to the partner they recognize as their husband. Even though the cut hair is only a small part, it has enough power to bewilder men, and desire of those who accept it will swell day by day. Eventually, the man will end up visiting the owner of the hair to have his way with her. Even if they hadn't directly accepted hair from them, men sometimes will find the cut hair coiling around them before they even realize it. Then if a man sees them for the first time, he'll never be able to run from their love, which coils around and won't let him go, just like their hair. Hari onago - Spoiler:
針女子
はりおなご
Translation: hook girl
Alternate names: hari onna (“hook woman”)
Habitat: streets and alleys; found on Shikoku
Diet: young, virile men
Appearance: The fearsome yōkai known as hari onago appears at night on the roads of the island of Shikoku. In the dark, they are indistinguishable from ordinary young women, unusual only for their loose, disheveled hair. Upon closer inspection, the tip of each hair is fitted with a needle-like, barbed hook—although if you are close enough to notice these hooks, it is probably already too late.
Interactions: Hari onago wander the streets searching for victims—usually young, single men walking alone. When a hari onago comes across a suitable man, she smiles coyly at him. If the smile is returned, she attacks: she releases her hair, and the barbed ends lash out with blinding speed and a will of their own, sinking deep into her victim’s flesh. A hari onago’s strength is so great that even the strongest man can be overpowered by her hooks. Once her victim is ensnared and rendered helpless, she rips him into pieces with her hooks and devours the remains.
It is technically possible for a very fast runner to escape a hari onago, providing his home is close enough and has a sturdy door or gate. If he can get himself safely indoors before her hooks catch him, he may be able to survive until sunrise—when yōkai vanish. The scars and gouges she leaves in the wooden door frame remain as a testament to her viciousness, and as a cautionary tale to young men not to pick up strange girls.
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| | Subject: Re: Youkai Species List Tue Dec 28, 2021 10:14 pm | |
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Hachishaku-sama is a type of Japanese spirit (Yokai) that takes the form of an 8 feet tall female who has an unnatural deep voice, who preys on children. She is known for saying "Po" [ぽ] repeatedly. Most of her victims are ages 9 to 11 years old.
One theory states that the Hachishaku-sama was once a divine spirit of child fertility who, on the parents' behest, introduced pubescent and prepubescent boys to sex by seducing and fornicating with them, taking the potent life energy that the children's bodies emit during sex as tribute. As a fertility spirit she used sex and sexual pleasure to guide a boy's sexual development; encouraging them to explore their developing bodies and urges with her and teaching them everything there was to know about sex and sexuality. As a result of her influence the boys she taught developed into strong and well-balanced men both physically and emotionally. However, come the onset of Christianity in Japan and the rendering of all things sexual as taboo and forbidden, the Hachishaku-sama became shunned and forgotten. Resentful of her neglection, the Hachishaku-sama eventually became a lonely, malevolent spirit who now preys on boys who are on the cusp of their sexual development; hunting, abducting, seducing and eventually killing them over the span of a few days.
Another theory states that Hachishaku-sama is the ghost of a mother who lost her child, which is why she now kidnaps children in a bid to find or at least replace her missing child.
Hachishaku-sama (八尺様, lit. Ms. Eight-shaku-tall) (Hasshaku-sama) are a humanoid liminal species known for their considerable height (242.4cm), a distinctive laugh ("Po, po, po, po"), and a love for white clothing and sun hats.
According to Japanese urban legend, Hachishaku-sama are spiritual entities that are quite fond of male children between the ages of ages 9 and 17 and will stalk and abduct, or otherwise possess, them within the span of several days.
Hachishaku-sama Height: A Hachishaku-sama typically stands at around 242.4 cm (approximately 7'9" ½) in height.
Monotone Voice: As is common with their race, a Hachishaku-sama's voice is surprisingly deep for a woman and it never changes from it's monotone inflection, even if her mood changes.
Extreme Shotacon: Hachishaku-samas are well known for their infatuation and unrestrained sexual desire for adolescent and preadolescent boys (ages 9-17), although nobody really knows the reason why they desire them. Many unexplained disappearances of young boys have been attributed to Hachishaku-samas.
No Sleep: Hachishaku-sama do not need to sleep.
Iconic Sound: Hachishaku-samas have a deep iconic laugh that sounds like "Po, po, po, po, po...". They usually emit this sound when they are near and are about to catch their prey.
Sound Mimicry: Hachishaku-samas can mimic the sounds and voices of other people, which they use to lure their prey away from safety.
Obsessive Curse: Once a Hachishaku-sama likes a boy, she will never forget him and always attempt to lure him into her grasp regardless of time or distance between them. Even if the boy grows into an adult she will still remember him and attempt to make him hers.
Hypnotism: Hachishaku-samas are said to be able to hypnotise people into desiring to be with them if they look into their eyes.
Appearance Alteration: Hachishaku-samas can alter their appearance and be perceived differently depending on who is looking at them.
Sexual Libido: As fertility spirits, Hachishaku-samas have a hyper strong libido that leads to the active pursuit of sex and an eager openness to all things sexual.
Continuous Lactation: A Hachishaku-sama's breasts constantly produce breast milk. Presumably, the Hachishaku-sama's breasts become steadily more swollen and heavier in weight if the breast milk they continuously produce is not periodically discharged. As this causes pain and discomfort, the Hachishaku-sama will periodically seek to discharge their breast milk either through physically milking their breasts and nipples by hand, drawing the milk from their breasts utilizing a Breast Pump, or they will seek to engage someone in drawing the milk from their breasts through breastfeeding.
Life Energy Consumption: Hachishaku-samas are said to be able to absorb "life energy" or "vitality" from living beings to sustain themselves and that this is how they kill their victims; by eating their life energy. Depending on how much energy they absorb the process can often leave the living being tired and physically weakened. Like vampires with blood, they can eat a person's life force as long as they have that person's permission to do so.
Hachishaku-sama is a Japanese spirti who is 8-feet tall and takes on a appearance of a beautiful Japanese woman. She wears a long white kimono, a straw hat, and has beautiful long black hair.
Not much is known about her personality, rather that she is an evil spirit. She is determined to get her victims, and feed off of them. She is a kidnapper who curses her victims, and tortures them.
She is an excellent kidnapper who can easily lure her victims away. Hachishaku-sama can manipulate her victims, and gain their trust easily. This also includes the ability to teleport, and have great stealth. She is able to disappear at will when there's adults around.
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| | Subject: Re: Youkai Species List Tue Dec 28, 2021 10:31 pm | |
| Rokurokubi 轆轤首 ろくろくび Translation: pulley neck Habitat: occurs in ordinary women; also frequently found in brothels Diet: regular food by day, lamp oil by night Appearance: By day, rokurokubi appear to be ordinary women. By night, however, their bodies sleep while their necks stretch to incredible lengths and roam around freely. Sometimes their heads attack small animals; sometime they lick up lamp oil with their long tongues; and sometimes they just cause mischief by scaring nearby people. Origin: Unlike most yōkai which are born as monsters, rokurokubi and their close relatives nukekubi are former humans—transformed by a curse resulting from some evil or misdeed. Perhaps they sinned against the gods or nature, or perhaps they were unfaithful to their husbands. In many cases, their husbands or fathers actually committed the sin. By some cruel twist of fate the men escape punishment and the women receive the curse instead. In any case, the rokurokubi curse only affects women. Legends: A lord noticed that the oil in his lamps was vanishing at an alarming rate, and suspected one of his servant girls might be a rokurokubi. He decided to spy upon the girl. After she had fallen asleep, he crept into her room and watched over her. Soon he noticed vapors and ectoplasm forming around her chest and neck. A little while later, the servant girl rolled over in her sleep, however only her body moved! The head stayed in its place, and the neck lay stretched out between the two. The next day he fired her. She was fired from every place at which she subsequently worked. The poor girl never understood why she had such back luck with her employment. She never found out that she was a rokurokubi. An old tale from Tōtōmi Province (Shizuoka Prefecture) tells of a monk who eloped with a young lady named Oyotsu. While traveling, Oyotsu became sick. Treating her would have used up all of their travel money, so the monk murdered Oyotsu and stole the remaining money. On his travels, he stayed at an inn owned by a man with a beautiful daughter. The wicked monk shared a bed with the innkeeper’s daughter, and during the night her neck stretched and her face changed into that of Oyotsu. She angrily accused him of murdering her. The next morning the monk, regretting his evil deeds, confessed the murder of Oyotsu to the innkeeper. The monk also told the innkeeper what he had seen the night before. The innkeeper confessed that he, too, had murdered his wife for her money. He used the money to build his inn, and as a punishment his own daughter was transformed into a rokurokubi. Afterwards, the monk rejoined his temple, built a grave for Oyotsu, and prayed for her soul every day. What happened to the innkeeper’s daughter is never mentioned. The Rokurokubi (ろくろ首, 轆轤首) is a type of Japanese yōkai (apparition). They look almost completely like humans, with one major difference. There are two types of Rokurokubi: one whose necks stretch, and one whose heads come off and fly around freely (nukekubi). The Rokurokubi appear in classical kaidan (spirit tales) and in yōkai works. It has been suggested, however, that the idea of rokurokubi may have been created purely for entertainment purposes rather than originating from any folk beliefs or legends. Nukekubi - Spoiler:
The nukekubi are rokurokubi whose heads come off and float about. These were the last of the rokurokubi whereas the other kind came before.[7] Nukekubi sometimes perform bad deeds such as attacking at night and drinking their victims' blood. It's theorized that the nukekubi has a weakness when it is sleeping and the head is floating around: if the body moves, then the head cannot be re-united to the body.[8] Classical literature about rokurokubi describe tales of people witnessing and encountering floating heads at night time.[8]
Sometimes, the action of the head separating from the body is seen as the soul wandering away from the body, i. e. somnambulism. For example, in the Sorori Monogatari (曾呂利物語, 1663 CE), in the chapter A Woman's Wild Thoughts Wandering Around (女の妄念迷ひ歩く事, Onna no Mōnen Mayoiaruku Koto) the head separating from the body interpreted to be the woman's soul wandering while asleep. In the same book, a man saw a nukekubi that changed into a chick and a woman's head, so he took his sword and chased the head. The head fled into a home and people said that they heard a voice from inside say, "I had a scary dream. I was chased by a man with a sword. I ran away all the way back home and then I woke up."
Nukekubi
抜け首
ぬけくび
Translation: removable neck
Alternate names: frequently referred to as rokurokubi
Habitat: occurs in ordinary women
Diet: regular food by day, blood by night
Appearance: Nukekubi are a variant type of rokurokubi. They are similar in most respects, except that a nukekubi’s head detaches itself completely from its body rather than elongating like a rokurokubi’s neck. Because their heads detach, they can travel further distances than the rokurokubi.
Behavior: Nukekubi possess a thirst for blood, and are more violent than rokurokubi. Their flying head sucks the blood of victims like a vampire. Nukekubi also brutally bite humans and animals to death.
Origin: Like the rokurokubi, being a nukekubi is considered a curse. Edo period scientists believed that nukekubi suffered from an infliction similar to somnambulism; only instead of walking about at night the patient’s entire soul and head depart from the body. Uncured, this curse has the potential to tear a family apart, particularly due to its violent nature. Treatments for the curse of the rokurokubi and nukekubi have been long sought after—particularly because these women can often pass their curse on to their daughters who shows signs as they mature. Afflicted girls were sold off to live in brothels or human circuses, or forced to commit suicide in order to preserve their families’ honor.
Legends: A famous account from Echizen Province (Fukui Prefecture) tells of a young woman afflicted with the curse of the nukekubi. Her head flew about the capital city at night, chasing young men through the streets all the way back to their houses. Locked out, the head would scratch and bite their doors and gates during the night and leave deep gashes in the wood. When the young girl eventually discovered her curse, she was so ashamed that she asked her husband for a divorce. She ritually cut off all of her hair in repentance and committed suicide. She believed it was better to die than to live the rest of her life as a monster.
According to lore from Hitachi, a man married to a nukekubi heard from a peddler that the liver of a white-haired dog could remove the curse. He had such a dog, and killed it and fed its liver to his wife. Sure enough she was cured of the affliction. However, her curse was still passed on to her daughter, whose flying head took to biting white dogs to death. Other accounts claim that by removing the sleeping body to a safe place during the night, the head will not be able return, and will eventually die—however this is not a cure that most families are willing to try.
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| | Subject: Re: Youkai Species List Tue Dec 28, 2021 10:59 pm | |
| Betobetosan
べとべとさん
Translation: onomatopoeic; from the sound of footsteps
Alternate names: bishagatsuku
Habitat: alleys and narrow, sloped roads; only appears at night
Diet: fear
Appearance: Betobetosan are formless specters, and are recognizable only by their telltale sound—the “beto beto” clacking of wooden clogs.
Interactions: People who walk the streets alone at night might encounter these harmless, but nonetheless disturbing, yōkai. They synchronize their pace with walkers and follow them as long as they can, getting closer and closer with every step. For the victims, this can be traumatic. The haunting sound of footsteps follows them wherever they go, but when they turn around, there is nothing there.
Though betobetosan can be disconcerting, they are not dangerous. Once you realize you are being followed by a betobetosan, simply step to the side of the road and say “After you, betobetosan.” That is enough to escape from this yōkai. The footsteps will carry on ahead and soon vanish from earshot, allowing you to continue in peace.
In northern Fukui Prefecture, a betobetosan which appears during cold winter sleet storms is known as bishagatsuku. Its name comes from the “bisha bisha” sound its phantom feet make in the slush-filled streets. | |
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| | Subject: Re: Youkai Species List Tue Dec 28, 2021 11:33 pm | |
| Zashiki warashi 座敷童子 ざしきわらし Translation: zashiki child Alternate names: many, depending in the region and variety of ghost Habitat: zashiki (a kind of sitting room covered in tatami mats) and other rooms Diet: none, but enjoys candies and treats left out for it Appearance: Zashiki warashi are house spirits. They are fond of mischief, loved by all, and believed to bring great fortune and riches to those whose houses they haunt. Direct sightings of these spirits are rare. It is often difficult to make out any details other than a vague, child-like shape. When they can be seen, zashiki warashi appear as ghostly children, five or six years old and with blushing red faces. The boys are dressed in child-sized warrior costumes and the girls in patterned kimonos and with hair that is either short and bobbed or long and tied back. In rare stories they appear as wild, hairy, brutish figures. It is said that only children and the house’s owners are able to see these spirits. They are usually known only by their pranks. Behavior: Zashiki warashi love mischief. Often the first signs that one’s house may be inhabited is by a trail of children’s footprints going through ashes or soap powder. Other mischief includes making phantom noises. These noises sound like children’s games—tops spinning all night long, paper crinkling, children’s voices, or kagura—Shinto holy music. Most hauntings involve a single zashiki warashi, while some involve multiple spirits. Interactions: Zashiki warashi are considered guardian spirits of the house, and gods of luck. It is said that a house with a zashiki warashi will prosper and grow rich, and a house that drives away such a spirit will fall into decline and ruin. In one account, a family witnessed a zashiki warashi leaving their home, and soon they all succumbed to food poisoning and died. In another well-known legend from Iwate Prefecture, a wealthy man’s son shot a zashiki warashi with a bow and arrow. Soon after the family’s fortunes collapsed. In many homes, these spirits befriend the children of the house, teaching them songs, games, and nursery rhymes. They keep elderly or infertile couples company, and these couples often treat the zashiki warashi as if it were their own child. The desire to attract and keep these friendly yōkai has led to customs like setting out food in the zashiki for them, and even laying coins in the foundation when building a new house. The Japanese take great care to maintain their formal reception room so as not to drive out any guardian spirits dwelling there. Other forms: Their common name comes from the zashiki, the formal reception room for guests in a Japanese house where these spirits most often reside. Zashiki warashi are known by many different names in other areas, such as kura bokko or “warehouse child,” and makura gaeshi, or “pillow turner.” Countless variations of zashiki warashi exist across Japan, with minor differences in their appearance and behavior. Chōpirako - Spoiler:
チョウピラコ
ちょうぴらこ
Translation: none
Alternate names: often simply referred to as zashiki warashi
Habitat: inner parlors and living rooms
Diet: none, but enjoys candies and treats left out for it
Appearance: Chōpirako are similar to ordinary zashiki warashi, only they are much more beautiful. Their skin and clothing glows with pure, radiant white light. Their features are more beautiful than human children. Chōpirako are usually found in the homes of families that had an only child who died—but who was loved and lavished with gifts before they passed away.
Behavior: Like other zashiki warashi, chōpirako bring richness and prosperity to the houses they inhabit, and promote happiness and well-being among the inhabitants. They require more maintenance to keep them happy than zashiki warashi do; but in return they bring more wealth and good luck than other kinds of house spirits.
Origin: Rich families who could afford it often presented lavish funerals for deceased children, with beautiful burial gowns. The deceased child’s room is turned into a shrine, full of lavish toys, books, and games that the child would have loved in life. The chōpirako resides in the this room, rather than in the zashiki, and few people are allowed to enter in order to keep it in the pristine condition this spirit requires.
A few inns in Japan advertise that they are inhabited by zashiki warashi or chōpirako in order to attract spirit hunting guests or people seeking good luck and fortune.
Makuragaeshi - Spoiler:
Makuragaeshi枕返し
まくらがえし
Translation: pillow flipper
Alternate names: makura kozō
Habitat: bedrooms
Diet: none
Appearance: Makuragaeshi are a kind of zashiki-warashi: a child ghost which haunts specific rooms of a house. They are found all over Japan, though details about them vary from region to region. They take the form of a small child dressed as a Niō, a monk, or a samurai, and appear in bedrooms late at night.
Behavior: Makuragaeshi gets it is named for its primary activity: flipping pillows. People who sleep in a room haunted by a makuragaeshi often wake up to find that their pillow has been flipped and is now at their feet. Makuragaeshi are also known for other minor pranks, such as running through ashes and leaving dirty footprints around the rooms they haunt.
While most stories about makuragaeshi present them as harmless pranksters, there are a few stories that describe scarier powers. Some don’t flip the pillow, but lift up and flip people instead. Others pick up entire tatami mats that people are sleeping on and bounce them around. Still others are said to sit on their victim’s chest while he or she sleeps, pressing down hard and squeezing the wind out of the lung. They occasionally cause kanashibari, or sleep paralysis. The most extreme stories say that anyone who sees a makuragaeshi loses consciousness, after which the makuragaeshi steals their soul, leaving them dead.
Origin: There are as many theories as to where makuragaeshi come from as there are variants of zashiki-warashi. Most often they linked to the ghosts of people — particularly children — who died in the room they come to haunt. As makuragaeshi are generally lower in rank than zashiki-warashi, they are often the result of ghosts which died tragically, such as murder victims. However, some makuragaeshi have also been attributed to shape-shifting, prank-loving yokai such as tanuki or saru. Others still have attributed this spirit to the actions of monster cats such as kasha.
Usutsuki warashi 臼搗童子 うすつきわらし Translation: mortar-pounding child Alternate names: notabariko Habitat: warehouses, storage sheds, under floorboards Diet: none Appearance: One particularly unpleasant variation of the zashiki warashi is the usutsuki warashi, named for the eerie thumping noise that these low ranking house spirits make. Behavior: Unlike their bright and cheerful cousins, usutsuki warashi crawl out from the dirt underneath the floorboards and roam about the house at night. They make creepy noises, creaking and thumping, and track dirty footprints throughout the house. Usutsuki warashi do not cause any actual harm, though they spread unease and discomfort in houses that they infect. Unlike other zashiki warashi, these troublemakers do not bring any good fortune to their homes. However, a house which drives these spirits away will still fall into ruin, just like a house that drives away the more pleasant zashiki warashi. Origin: This spirit’s origin is similar to that of the yama uba. It comes from the old and terrible practice of kuchiberashi, or “reducing the mouths to feed” by thinning out families during times when food was scarce. Some houses with too many mouths to feed had no other choice but to sacrifice the newly born. The cost of a funeral also being too high, these children were buried underneath the house or in a storage shed. Instead of a tombstone, often an usu, a large mortar, was placed as a grave marker. | |
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| | Subject: Re: Youkai Species List Wed Dec 29, 2021 12:23 am | |
| Eritategoromo
Eritategoromo襟立衣
えりたてごろも
Translation: standing-collar clothes
Appearance: Eritategoromo is a a Buddhist high priest’s kimono that has transformed into a yokai. It still looks mostly like the high-collared ceremonial robes of a priest, however the long, pointed collar has transformed into a long, pointed nose, and it has sprouted eyes and a beard.
Origin: Eritategoromo was once the kimono which was worn by Sōjōbō, King of the Tengu, who lives on Mount Kurama, north of Kyoto. Sōjōbō is a fearsome, powerful, wise, god-like monster, with the strength of 1000 ordinary tengu. He is a master swordsman, and was responsible for training a number of famous legendary heroes of Japan, such as Minamoto no Yoshitsune. Though he is an ascetic yamabushi and great teacher, like any tengu, Sōjōbō has an evil side too: he is said to feed on children who wander too deep into the mountains.
Sōjōbō was not always a tengu. He was born a human, and became a well respected high priest. He was also proud, and he mistakenly believed that he had achieved satori, or enlightenment. Though he expected to become a Buddha when he died, he transformed instead into a demonic tengu. Even as a tengu, the proud Sōjōbō continued to live as a Buddhist priest, training daily, and wearing his ornate priestly vestments. Either due to Sōjōbō’s extreme pride, or due to being worn by a magical tengu, some spirit became attached to his high-collared robes and they transformed into this yokai. | |
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| | Subject: Re: Youkai Species List Wed Dec 29, 2021 12:26 am | |
| Fuguruma yōhi
Fugurimayouhi文車妖妃
ふぐるまようひ
Translation: strange queen of the book cart
Alternate names: bunshō no kai (essay spirit)
Habitat: libraries, temples, and noble houses; anywhere with book collections
Diet: none; she is fueled by emotion
Appearance: Fuguruma yōhi is a spirit which resembles and ogreish human woman in tattered clothing. She is a kind of tsukumogami—an artifact spirit—which manifests out of old-fashioned book carts called fuguruma. In particular, it is the emotion and attachment built up in the piles of love letters stored in these carts which gives birth to this yōkai.
Origin: Fuguruma yōhi appears alongside chirizuka kaiō in Toriyama Sekien’s collection of tsukumogami Hyakki tsurezure bukuro. Like chirizuka kaiō, her name is a pun based on essay 72 from the medieval essay collection Tsurezure gusa. The essay discusses the folly of overabundance. Having too many possessions is a bad thing which distracts you from that which is important; however there is no such thing as having too many books on your book cart. The fuguruma yōhi is what Toriyama Sekien imagined might appear if you actually did have too many books on your book cart. The desire and attachment written in each single love letter may not amount to very much, but if there are enough letters, enough attachments may pile up that a yōkai can be born from them. | |
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| | Subject: Re: Youkai Species List Wed Dec 29, 2021 2:48 am | |
| Ibaraki dōji
Ibarakidouji茨木童子
いばらきどうじ
Translation: a nickname meaning “thorn tree child”
Origin: Ibaraki dōji was one of the most famous and most feared demons to wreck havoc on Japan. She was the chief deputy to Shuten dōji, the greated oni of all. Not very much is known about Ibaraki dōji’s life; it isn’t even known if Ibaraki dōji was male or female. Most stories and illustrations depict Ibaraki dōji as a kijo, or a female oni; yet there are other stories which refer to Shuten dōji’s deputy as a male. There is also a possibility that not only were the two partners in crime, but also lovers. What is known is that Ibaraki dōji was a wholly terrible and fearsome monster, bent of wreaking as much havoc in the human world as possible.
Legends: Ibaraki dōji’s most famous story takes place at Rashōmon, the southern gate of old Kyotos city walls. Rashōmon was built in 789, but after the Heian period it fell into serious disrepair and became known as an unsavory place. It was overgrown and unkempt. Thieves and bandits hung out near it. It even served as a dumping point for unwanted babies, and a spot to dispose of murder victims. But the scariest part of its haunted reputation was the legend of Rashōmon no oni — the demon of Rashōmon.
After his celebrated victory over Shuten dōji, the hero Minamoto no Yorimitsu returned triumphant to Kyoto. He was celebrating at his home with his deputies — Sakata no Kintoki, Urabe no Suetake, Usui Sadamitsu, and Watanabe no Tsuna — when Fujiwara no Yasumasa, a noble, informed them that an oni was seen haunting Rashōmon gate. Watanabe no Tsuna, having just returned from a great battle with Shuten dōji’s clan, could not believe that there were any oni left, and single-handedly went out to investigate. He mounted his horse and went south.
When Tsuna arrived at the gate, a great howling wind broke out and his horse could travel no further. He dismounted and went on foot. Approaching the gate in the fierce gale, he noticed an enormous hand suddenly reach out of the dark to grab his helmet. Tsuna wasted no time, and swung his great katana around, severing the arm of an enormous demon: it was Ibaraki dōji, coming to avenge the murder of Shuten dōji. The injured demon ran away, leaving her arm behind, and Rashōmon was no longer haunted.
Ibaraki dōji later returned to Rashōmon, looking for her arm. She disguised herself as Watanabe no Tsuna’s wetnurse, and was able to steal back her severed arm and flee. After that, her whereabouts were never known again, though for many years after, occasionally in some town or another, villagers would claim that they had seen Ibaraki dōji coming or going, always in connection with some kind of mischief. | |
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